absurditie herein appeareth that he alleadgeth this Cauillous Accusers testimonie more then twentie seuerall times against me as p. 5 6. most of all p. 35. that I condemne all the ancient Fathers for dreamers that I condemne all learned godly Divines that I falsly corrupt translate iniuriously handle abuse the Fathers that I straungely pervert belie depraue abuse the Scriptures and all this he taketh for truth vpon an aduersarie and euill willers report All which slaunderous accusations are I trust sufficiently answered in this defense vnto the which the Table annexed in the ende of the booke may direct the Reader that desireth further to be satisfied He might haue thought of the common saying Euill will neuer said true and if that vsual by-word sound to harsh in his eares aske my fellow if I be a theefe yet I may vse Hieromes words possem credere si vnus assereret nunc aut duo mentiuntur aut omnes if one honest man said it I could beleeue it but now either both lie or all as wel he that receiueth a false report and carieth it as he that first coined it is counted a gloser His falsitie he bewraieth in misreporting and peruerting diuers places by him produced as that I call the rules and principles of Religion which his Maiestie approoueth a foolish conceit and imagination p. 6. quoting Eccles. triumph p. 40. and again p. 31. he harpeth vpon the same harsh string that I call the Kings sentence that the Romane Church is our mother Church a foolish conceit and imagination whereas I affirme no such thing see mine answer p. 17. of this booke p. 10. he saith I speak of his Maiesties mother applying that saying of one to Augustines mother the child of such prayers and teares can not possibly fall away pref to Antilog whereas I speake onely of his Maiesties prayers and teares making no mention at all of his mother So p. 21. he chargeth me to say that all scriptures haue beene doubted of by one Church or other Synops p. 2. in which place no such thing is affirmed but onely diuers heretiks are rehearsed by whom one or other most of the Scriptures haue beene doubted of p. 27. that I should say that Vigilantius was condemned of heresie for denying Reliques to bee reuerenced Antilog p. 13. whereas my words in that place are these Some of these as they are imputed to Protestants wee denie to be heresies at all as that of Vigilantius that Reliques are not to bee adored Here no such thing is affirmed that Vigilantius was herein condemned of heresie P. 30. that I account the Councel of Florence a generall Councell Synops. cont 1. qu. 7. whereas I there vrge it onely against the Romanists as in their opinion generall for otherwise else-where I haue prooued that indeed it could not be a generall Councell the great Synode at Basil beeing at the same time assembled Antilog p. 61. P. 31. that I call the primitiue Councel of Neocaesarea Toletane the first and the sixt generall Councels the papal Church poperie c. Antil p. 88. 89. whereas I onely shew in that place that diuers errors decreed in all these Councels the first onely excepted whereof I make no mention at all there are allowed in the popish church see the place Such deprauing and wresting of sentences sheweth a badde cause and a worse mind in those that vse such beggerly shifts the truth neede not to be so defended and such false and deceitfull dealing will fall of it selfe without any confutation as Hierome saith non necesse habet convinci quod sua statim professione falsum est That need not to be conuinced which at the first is discouered of falshood Thirdly his impertinent allegations are these p. 10. to prooue by our owne testimonies that they which liue and die in the Romane Church may bee saued he vrgeth these words of mine that many renowned Kings and Queenes which professed the Romane faith are Saints in heauen Antilog p. 144. as if he should reason thus many ignorantly misled in those daies of darkenesse yet holding the foundation might through Gods mercy be saued therefore they which now wilfully resist the truth in the Romane Church in these daies of knowledge and erring in some fundamentall points may be also saued P. 24. to prooue by our confession that there is no true lawfull and iudiciall exposition of Scripture among the Protestants hee presseth these words that the reformation of religion belongeth to the iudgement and redresse of the Prince and yet he is not priuiledged from error Antilog p. 120. The argument followeth not for we neither referre the exposition of Scripture vnto the Prince nor hang religion absolutely vpon his iudgement but according to the word and wee interpret Scripture by Scripture which is the most lawfull sure and certaine way of expounding P. 30. propounding to himselfe to prooue by Protestants writings that the testimonie of the auncient Fathers is for the doctrine of the Church of Rome he alleadgeth this sentenee of mine quite contrary Antilog p. 263. the same faith and religion which I defend is taught and confirmed in the more substantiall points by the Historians Gouncels Fathers that liued within fiue or sixe hundred years after Christ. Who but this lawlesse disputer would inferre hereupon that euen by the Protestants own testimonie the Fathers and Councels make for the Romish religion Thus absurdly falsely impertinently this Popes penne-man wresteth and depraueth my writings and the like measure he offereth to the rest whose chiefe strength lieth in the weapons of a false brother at home And such is the fruite that commeth of these domesticall contentions that thereby we put a sword into the aduersaries hand whereas I could haue wished rather that al these vnnecessarie brabbles at home had beene staied according to that saying of Dauid Tell it not in Gath nor publish it in the streets of Askelon lest the daughters of the Philistims reioyce for by these vnbrotherly dissentions we giue occasions to the enemies of God to reioyce mispend our time which might more profitably be imployed And as for mine owne part I say with Hierome Opto sifieri potest si aduersarij siverint commentarios potius scripturarum quam Demosthenis Tullij sâ—ribere I wish if it may bee and if mine enemies would permit to write rather commentaries of Scripture which course I am now entred into then Demosthenes or Tullies Philippices And as for any thing which mine aduersaries at home or abroad can obiect I passe not much but comfort my selfe in that saying of the Prophet Reioyce not against me O mine enemie though I fall I shall arise when I shall sit in darkenesse the Lord shall bee a light vnto me ERRATA In the Preface p. 13. l. 17. read divulganda for divulgenda p. 21. l. 4. r. Erasmus Sarcerius for Erasmus Sarcerius p. 26. l. 13. r. denieth not f. deemeth not p. 27. l.
in the like case with Augustine Experti dicimus nam non crederemus multi à nobis mala consilia petunt consilia mentiendi consilia circumveniendi sed in nomine Christi nullus talis nos tentavit I speak saith he by experience otherwise I would not haue beleeued many doe aske of vs euill counsell counsell to lie counsell to circumvent but in the name of Christ none such hath tempted vs. Neither I hope hereafter your wisdome will giue passage or licence to such mens intemperate pennes to wound and gall their brethren yet had hee staied here onely in censuring the liuing and not proceeded to taxe the memorie of the dead it had been more tolerable that godly learned man Doctor Reynolds who is now at rest in the Lord is thus iniuriously handled by him and that since his Christian departure whereby grace may so happily worke in their hearts that where the truth hath beene heretofore frowardly excluded c. as though that worthy mā were either voide of grace or did frowardly exclude the truth nay he spareth not to charge him as guiltie of profane irreligious hereticall sacrilegious opinions of grosnes sophistrie profanenesse c. It is said of Themistocles that in his returne from battell seeing a dead body lying with iewels of gold hee thus spake to one that was with him Take thou away these things for thou art not Themistocles neither would this man if he had beene I say not of an heroicall spirit as Themistocles but of a sober and charitable spirit as euery good Christian haue stripped the dead of his well deserued ornaments in seeking to impaire his credit he doth but blemish and obscure his owne and sheweth himselfe to bee of those who as Hierome saith Hippocratis fomentis magis quam monitis nostris indigent had need rather of Hippocrates medicine then our admonition Now may it please your Reuerend Fatherhood to giue me leaue to offer vnto your view some of the principall contents of his booke by the tast whereof it will appeare what relish the rest haue by the smell of some of his flowers one may guesse what herbs grow in his garden as Hilarion said to Hesychius when a bunch of small pulse was brought them out of a Churles garden that hee could not abide the stinch thereof Doe you not feele saith he a filthy sauour and euen his couetousnesse to smell in the pulse So by this handfull which I shall gather out of his booke the euill sauour will be found of the rest 1. Hee much forgetting himselfe thus breaketh out beyond the limits of modestie charging me with folly hypocrisie falshood lying infidelitie impudency sawcinesse Machiauell sme Atheisme Heresie as particular instance is giuen in more then 80. railing speeches vsed against me and others so that I may say vnto him in Tullies words Neque qui tam illoto sermone vtitur vita honestior est It is not like that he which vseth such vncleane spech can be much honester in life 2. I haue obserued 22. slaunderous imputations wherof some are these that I would transforme the order of the Church into an Anarchie that their heads plot and their hands practise Babylonicall warre that he defendeth diuers things contrary to the truth of the Gospell that he iustifieth pestilent blasphemous heretiks against the learned and holy Fathers that he holdeth the flames of hell to be temporall that he called the blessed rootes of the Christian faith cursed rootes with such like 3. Instance is giuen of 34. vntruthes vttered by him As that he beleeueth I was one of those which writ the Letter to Master Hooker the writers whereof I knowe not to this day that I borrowe diuers things from Carlils booke which I neuer sawe that I fasten all the torments of hell vpon the blessed soule of Christ which I neuer thought that there is not one word through his booke that insinuateth any suspition of Limbus patrum whereas in the preface following the contrary is prooued directly in 20. seuerall places out of his booke 4. Among the errors which he is charged with to the number of 14. these specially are noted he iustifieth the Latine text against the originall Greeke in the newe Testament hee calleth the booke of Ecclesiasticus the word of God which the Church of England holdeth for one of the Apocryphall bookes artic 6. that the baptisme of infants is not to be found in Scripture by any expresse mention whereas the Church of England holdeth it to be most agreeable to the institution of Christ artic 27. He calleth these sound positions that the Scriptures alone are not compleate vnto saluation that mans will is naturally apt without grace to beleeue that mens naturall workes are acceptable to God which are directly opposite to the doctrine of the Church of England which holdeth the contrary that the holy Scripture containeth all things necessary to saluation artic 6. that man of his owne natural strength cannot turne and prepare himselfe to faith artic 10. that workes done before the grace of Christ are not pleasant to God artic 13. 5. Diuers harsh and vnsauorie speeches are laid vnto his charge as that hee applyeth those words of Christ to himselfe de bono opere lapidor I am stoned for a good worke that Christs conquest vpon the crosse was openly an ouerthrow and therefore no triumph if it were it was a triumph before victory that there is a most plaine distinction betweene the holy Ghost and Christ not in person onely but in his diuine nature These and the like assertions which he would haue tearmed blasphemies to the number of tenne are obserued out of his booke 6. Diuers points of arrogancy and vaine ostentation are obserued to the number of 13. whereof this is one that hee maketh his boast that my Lord of Winchester hath in his last booke much altered his iudgement concerning the place of Peter mooued by the reasons laid downe by me saith he and none but me wheras it is not true that that Reuerend learned father hath therein altered his iudgemēt at the lest it becam not him so to brag It might haue better beseemed the other if any such thing were to haue acknowledged it As August thus modestly writeth to Petrus a Bishop to a Presbyter Vellem rescriptis tuis quid te docuerit me docere absit enim vt erubescam à presbytero discere si tu non erubuisti à laico I would haue thee by thy rescript to teach me what taught you farre be it that I should be ashamed to learne of a Presbyter if you were not ashamed to learne of a lay man Further he chargeth the great English Bible which is authorised to be read in our Curches with error in the translation and with blasphemie in the annotations 7. Concerning the allegation of the Fathers I
personally touched as Hierome saith Nullum laesi nullius nomen mea scriptura designatum est I hurt no man no mans name is in my writing decyphered He might in silence haue corrected this error as Ambrose saith Et si nostra voce non proditur vel suâ— tamen crubescat affectu though he bee not by my voice bewraied yet hee might in his owne opinion haue beene ashamed Yet could he not containe himselfe but must set pen to paper and publish his owne shame by his vnchristian and intemperate rayling according to that saying of Hierome to Helvidius Arbitror te veritate superatum ad maledicta conuerti I thinke you beeing ouercome with the truth did turne to rayling I haue felt before this the whip of popish tongues and haue tasted of their virulent pennes but the badge of heresie impiety profanenes blasphemy atheisme was neuer set vpon my sleeue before himselfe that there pinâ—ed it beeing more worthy to weare it in his forehead hee hath nothing almost in his mouth but lying falshood hypocrisie corruption of Scriptures contradictions falsification of Fathers which things if he could fasten vpon me as he neuer shall yet it would nothing helpe his cause as Hierome saith Quid vulneribus tuis prodest si ego fuero vulneratus what doth it helpe your wounds if I likewiâ—e be wounded and againe Quid refert si causa cadis crimine superes what doth it auaile if you faile in the cause and bee superiour in obiecting of crimes I feare not what he can lay to my charge for I haue read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that neither a weake mans blowes nor an vnwise mans threats are to be feared Now in this other booke I haue framed a briefe answere vnto his calumnious accusations not medling at all with the argument and matter it selfe both because it remaineth by him vnanswered and for that I will not crosse the iudgement of some Reuerend learned men of our Church but content my selfe with that which I haue formerly written thereof I haue onely answered his vncharitable slaunders and returned them with aduantage vpon his owne head I haue obserued of raylings slaunders vntruths contradictions falsification of Fathers corruption of Scriptures with such other ouersights not fewer then 300. his errors beeing more then the leaues and almost equall to the pages of his booke if hee had had the like aduantage against me he would not haue doubted to vse that sentence of Hierom against me Proponam aduersarij sententias de tenebrosis libris eius quasi de foueis serpentes protraham neque sinam venenosum caput spiris maculosi corporis protegi I will propound the aduersaries sentence and out of his darke bookes I will drawe the serpents as out of their holes neither will I suffer his venemous head to lie lurking within the windes of his speckled body But I will forbeare him yet I must confesse that in returning this answer I wanted the patience of Ioseph of whom Ambrose saith Malâ—it falsum â—â—rimen subire quam verum referreâ— that he had rather vndergoe a false crime then report a true or as Hierom writeth of Blesilla Blesilla nostra ridâ—â—it â—es dignabitur loquacium ranarum audire convitia that shee would smile nor vouchsafing to heare the raylings of the clamorous frogges For my ease is diuers who beeing charged with her esie blasphemy atheisme must either by silence confesse the crime or by a iust Apologie wipe it away So indeed I was driuen to a great straite as Hierome againe saith Hoc mihi praestiterunt vt si tacuero reâ—s si respondero inimicus iudicer dâ—ra vtraque conditio fed è duobus eligam quod leuius est simultas redintegrari patest blasphemia veniam non meretur They haue brought mee to this that if I hold my peace I shall be held to be guiltie if I answer I shall be iudged an enemie an hard condition of each side but of the two I will choose the easier a priuie grudge may well bee renewed but blasphemy cannot be pardoned which as it seemeth was imputed vnto Hierome as now vnto mee Now then he may thanke himselfe that began the quarrell if he be well beaten for his labour that might haue slept in a whole skin and if he cannot fence off that blow which is comming toward him let him afterward learne to play with his matches For as Origen well saith writing vpoÌ„ those words in the Gospel Omnes belli concitatores in eo bello perâ—bunt quod concitant all that take the sword shall perish with the sword all the raisers of warre shall perish in that warre which they haue raised Now vnto your Gr. wise and graue censure I present this my iustification of whome I might craue iustice against this defamer and slaunderer who hath obiected capitall crimes of blasphemie and heresie against a Minister of the Church contrary to the lawe which by imperiall constitution deserueth capitall punishment if he cannot prooue the thingsâ— obiected to bee true by the Canons it was censured by whipping or by beeing excommunicate and anathematized But I craue no such reuenge of him but onely pray touching himselfe that hee may become an honest man hereafter and that your Gr. would be pleased that as I haue beene publikely defamed and traduced by him so it may be lawful for me publikely to defend my selfe that according to the lawe huâ—usâ—odi libellus alterius opinionem non ledat such an infamous libell doe not hurt the opâ—â—on of another which cannot be preuented vnlesse some publike satisfaction should be made for as Augustine saith well nobis necessaria est vita nostra alijs fama nostra as our life is necessarie to our selues so our fame is 〈…〉 Now lastly 〈◊〉 prayeth that my bookes as abortiue brats be not suffered to see the sunne whose light they seeke to obscure I am content to stand herein to your iudgment also whether of buâ— wriâ—â—ngs are more worthy to come into the sunne light as for mine whereof some are extant in your Gr. name which may deliuerme from his iniurious accusation as beeing as enemie vnto that eminent place and calling if they were no more meete then his to be admitted vnto the publike view of men I could wish them not onely out of the sunne light but in the fire light also But which be the abortiue brats I referre me to the midwiues that brought them out I meane the Stationers that printed them I thinke some of them may wish that his beggerly brats had beene yet vnborne Conâ—â—ning 〈…〉 I am not ashamed to say with Hierom Multi anni sunt quibus ab adolescentia vsque ad hanc aetatem diuer sa scripsiopuscula c. prouoco aduersaries vt 〈…〉 â—â—artulas exintegro discutiant si quid in meo ingeniolo vitij repererint proferant in medium confitebor errorem malens
in peruerting his words p. 12. 6. Vntruth That he maketh the ignorant beleeue that the defenders of this article of Christs descension into hell ioyne hands with none but with Bellarmine and other Papist 2. b. p. 33. The iustification 1. FIrst if the Replyer had missed somewhat in the title and inscription of his booke had that beene so great a fault as to deserue to be counted an vntruth Cicero was more equall toward his deadly enemie Antonie who saith Te verbi inopia lapsum putarem I would haue thought that you were ouerseene for want of a word 2. What though Limbus originally signifie the purle hem or gard of a womans garment yet seeing the Romanists haue appropriated that word to signifie that place which is in the brimme and skirts of hell where they imagine the fathers to haue beene we must vnderstand it according to the vsuall sense as Hierome saith in the like non possumus quae dicuntur nisi consuetis vocibus intelligere we can not vnderstand what is said but by the accustomed words 3. That the Replyer scourgeth the doctrine and discipline of the Church which is as the hemme of Christs garment is a meere slaunder as is before shewed slaund 6. but the Replyer is beholding to this forger of vntruths that he maketh him but a scourger of the hemme of Christs garment which commeth not neare the flesh and bodie as the saying is neare is my shirt but nearer is my skinne whereas he himselfe hath whipped the very members and parts of Christs bodie holding his brethren because they dissent from him about the locall discent no better then dissemblers schismatikes yea heretikes and maintainers of blasphemous paradoxes as hath beene before declared in the two former imputations of rayling and slaunders so that I may iustly returne vpon him Augustines words against the Donatists Venit persecutor non fregit crura Christi venit Donatus diripuit Ecclesiam Christi integrum corpus Christi in cruce inter manus persecutorum est inter manus Christianorum non est integrum corpus Ecclesiae The persecutor came and brake not the legges of Christ Donatus came and spoiled the Church of Christ the bodie of Christ is whole amid the hands of the persecutors but in the hands of Christians the bodie of the Church is not whole Secondly though Limbomastix may seeme a new name for the application yet in respect of the manner of deriuation and composition it is not new as the vsuall words Homeromastix Rhetoromastix doe shew Againe if Limbomastix be a new found name what is his Symbolomastix and Cleromastix epist. dedid p. 10. and that new tearme of discreeding wherein he glorieth beeing vsed thoroughout his not onely rude but rauing and rayling writing whereof I may say as Tullie doth of a certaine straunge word in the Latine tongue which Antonie vsed quod verbum in lingua Anglicana nullum est id tu novum propter diuinam tuam pietatem inducis that word which is not at all in the English tongue you take vp new because of your diuine pietie Thirdly whereas he would haue it entituled rather Limbopatrum mastix 1. what neede the word patrum be inserted seeing vse hath obtained among the Romanists who are masters both of the word and error therein implied that Limbus without any addition should signifie that place and part of hell where they imagined the fathers to be imprisoned as his ringleader could haue told him after whose pipe he might haue daunced here as well as in other places 2. And if he would needes haue formed a word to his owne fashion he that is so cunning in declining and inflecting of nounes as his daily exercise with his grammer boyes doth make him perfect should rather haue said Limbopatrimastix to auoide the concurrence of a double m euphoniae gratia then Limbopatrummastix 3. And why els doth he so must striue for this sesquipedale verbum Limbopatrummastix but to obtrude as Hierome saith magis portenta quam nomina monstrous tearmes rather then names simplices quosque terrens sono vt quod non intelligant plus mirentur terrifying the simple with straunge sounds that what they vnderstand not they may wonder at as Hierome saith of Basilides 2. The question in deede concerning Limbus patrum was neuer controuerted among sound Protestants and therefore while he falleth vpon that rocke as is discouered in the preface he bringeth his Protestants faith into strong suspition as not holding a straite course by the direction of the true compasse of Euangelicall truth he wresteth here against the Replyer a sentence out of Augustine as though he could have had nothing to say vnlesse he had imagined an aduersarie to raile vpon But the truth is that if this brasen face I would say brasen-nose master of art had left out his rayling slaunders vntruths errours absurdities and such like he should neither haue found what nor against whome to haue written And Augustine shall be returned againe vpon himselfe who may vse his words in his owne person Procliviores sumus quaerere potius quid contra ea respondeamus quae nostro obijciuntur errori quam intendere quam sunt salubria vt carcamus errore we are more readie to seeke rather what we may answer to those things which are obiected against our error then to consider how wholesome they are that we may be without error 3 How vntrue it is that there is not one word through his whole booke that doth insinuate any suspicion of holding Limbus patrum let the Preface be witnesse wherein this Popes liuerie is fitted so close to his backe as if hee himselfe had of purpose put it out to making Therefore the title of Lambomastix misseth not an haires breadth in that respect of that marke which hee aimeth at in his first booke Indeed his leaues are fronted throughout with false and presumptuous inscriptions the defence of 3. testimonies of scripture For what a vile slaunder is this that any of those against whom he speaketh and carpeth according to his name should denie any testimony of Scripture and what presumption is it to take vpon him professe to be a defender of Scripture wheras both the truth and whosoeuer professeth the truth is by it defended the Scripture should be driuen to a great straight if it needed his poore defence Here therefore Augustines sentence fitteth him well Haeretici ad defensionem possessionis suae Christi titulos ponunt sicut nonnulli faciunt in doma sua ne domum suam inuadat aliquis potens ponit ibi titulos potentis titulos mendaces ipse vult possessor esse domus frontem domus suae titulo alieno vult muniri Heretiks for the defence of their possessiō do set vp the titles of Christ as many doe in their house least some mightie man should inuade his house hee setteth vp the title of some great man but a false
that Christ offered himselfe Hebr. 7. 17. and thorough the eternall spirit he offered himselfe chap. 9. 14. which Ambrose vnderstandeth of the holy Ghost Say also that the Apostles ignorantly confound the diuine nature of Christ and the holy Ghost But that it may fully appeare who is both the ignorant and errant too to vse his owne words what a dangerous and suspitious speach is this taking the word spirit for soule I might haue diuided Christ and his spirit without all suspition of ignorance and his imputation of error 3. b. p. 97. yea and dare any presumptuous spirit diuide that which God hath inseperably vnited the deitie and humanitie to the which belongeth the soule 〈◊〉 spirit in one person in Christ. Our Sauiour said vpon an other occasion Let none put asunder that which God hath coupled together Math. 19. 6. which rule holdeth in generall that it is no lesse presumption to diuide the humane soule from the person of Christ which is hypostatically vnited for euer I may here say with Hierome Nescio quid veneni in syllabis latet I can not tell what poison lieth hid vnder these syllables But to returne his owne words it may be that these things haue slipt from you thorough heate of contention rather then perswasion of heart 2. b. p. 207. yet I say againe with Hierome Non bonae suspicionis est cum in eodem sensu verba dissentiunt it is no good suspition when in the saâ—e sense the words doe dissent If he hold the hypostaticall vnion of Christs soule and bodie with his Godhead why doth he in words diuide them 4. Concerning the fourth position which he calleth straunge the words of the Replyer are these the ioyes of heauen may be truly though not fully felt in this life whosoeuer counteth this position strange sheweth himselfe indeede a straunge fellow and a straunger from such true feeling of heauenly ioyes What thinketh he of those three Peter Stephen and Paul whome Ambrose giueth in instance Petrus in monte Domini aspiciens gloriam Christi noluit descendere Stephanus cum Iesum vidit lapidari non formidabat Paulus raptus in Paradisum vsum proprij non sentiebat corporis Peter in the mount of the Lord beholding the glorie of Christ would not descend Stephen when he sawe Iesus feared not to be stoned Paul being rapt into Paradise did not perceiue the vse of his owne body Thinketh hee that they euen in earth felt not the true ioyes of heauen though not so fully as they enioy it now Yea this wrangler himselfe confesseth vpon these words of Peter with our eies we saw his maiestie that they enioyed the sight of his glorious maiestie in this life Could he then be so forgetfull as to call it a straunge position that the true ioy 〈◊〉 heauen may be felt in this life is it not a true heauenly ioy to see the Maiestie of God how say you Sir Medler speake out is it not your owne mouth doth condemne you What if the Replyer had said with Augustine that heauen may be in this life in the soule of the righteous or with Ambrose that the spirit of grace maketh the regenerate heauenly and celestiall he would also haue thought in his vnheauenly blindnes that he had spoken straungely also for where heauen is and men are become heauenly what should let them but to haue a feeling also of heauenly ioyes The Recrimination Now let vs turne aside a little to take a view of his blinde errors 1. He holdeth that the originall text of the Scriptures is corrupt in these words And say we must goe to the originals I will runne with you to those fountaines whose pure waters if the foule feete and vncleane hands of some had not corrupted c. there could neuer be so many grosse and filthie errors drawne and deriued thence 1. b. p. 26. 2. The Syriake together with the Greeke he holdeth to be the originall tongues of the new Testament ibid. whereas there can be but one originall tongue to the rest if hee graunt the Greeke be the true originall then the Syriake is not which was translated out of the Greeke So in an other place he reprooueth the Replyer for reiecting the Syriake as contrarie to the originall 3. He preferreth the Latine text before the originall Greeke Act. 2. 24. reading the sorrowes of hell for the sorrowes of death as the originall Greeke hath saying I see no cause why I should not approoue the old Latine text 3. b. p. 30. so also 2. b. p. 154. shewing hereby of what house he commeth and whose disciple he is iustifying the Latine translation against the originall of the which further he thus vnreuerently writeth As for that vulgar Greeke now extant whether it be the true Authentike originall or no is a question because it is neither the most auncient nor that which was most vsed in the Auncient Church and beside that it is not free from corruption in diuers places 3. b. p. 14. What could be spoken more to the derogation of the authoritie of the Scriptures then thus to abase that originall wherein the Apostles themselues did write And in this prophane and little better then Popish assertion he hath vttered three great vntruths that the Greeke originall which we now haue is not the most auncient that it was not most vsed in former times that it is in some places corrupt none of these slaunders of the text shall he euer be able to iustifie 4. He calleth the booke of Ecclesiasticus which the Church of England counteth among the Apocryphall bookes the word of God 2. b. p. 70. and in the next page before he calleth it Scripture I thinke it fit to ioyne Scripture with Scripture making mention of Ecclesiasticus And that we may see he is no chaungeling in an other place hauing alleadged a place out of Ecclesiasticus he addeth by which Scriptures it is plaine 2. b. p. 136. Such a diuine as he is such is his Scripture how audacious is this fellow that contrarie to the iudgement and determination of this Church dare make Ecclesiasticus a booke of Canonicall Scripture 5. The question beeing demanded why the soule may not be taken for his that is Christs whole person as well as holy is vnderstood to be his flesh answere is made because cause it that is the soule is no part at all of the whole person while it remaineth seperated from the body for of these two the whole person consisteth when they are ioyned together liuing c. 2. b. p. 162. Where seeing the demaund is made concerning Christs soule the answere containeth two manifest errors or rather heresies the one that the soule seperated from the body was no part of Christs person which sauoureth strongly of the heresie of the Apollinarists that made the man Christ without a soule the other that the soule
translations of the Bible which are vsed among vs as first beside his light regard of the Geneua translation calling them in scorne your Genevian translators 2. b. p. 131. and 3. b. p. 27. hee thus in most vile tearmes disgraceth them For your Geneva Bibles c. it is to be wished and I trust God will worke it in his Maiesties most religious heart that either they may be purged from those manifold errors which are both in the Text and Margent or else vtterly prohibited 3. b. p. 49. 6. Neither doth he thus deale onely with the Geneua translation but euen the great English Bible also authorized publikely to be read in the Church cannot escape his virulent censure as 2. b. p. 48. thus he saith I cannot conceale a foule intollerable corruption which is lately crept into a late edition of our Church Bibles And further thus peremptorily he proceedeth in condemning the said translation together with the notes for that diuerse of your Geneuian notes especially such as tend to the maintenance of that blasphemie of hell torments in Christs soule are foisted into the margent of the said Bibles and some other before them which you vrge as if they were the very word of God making them the pestilent premises of your blasphemous conclusions 3. b. p. 50. he meaneth the annotation Luk. 22. 24. he felt the horror of Gods wrath and iudgement against sinne and another Heb. 5. 8. beeing in perplexity and fearing the horrors of death Who can endure such presumption to heare our authorized Bibles charged with maintenance of blasphemie and pestilent premises of blasphemous conclusions But he goeth on still in this his arrogant inuectiue and taketh not onely exception to the marginall notes as 2. Cor. 13. 7. wherein though some ouersight might bee committed by the Compositor in transposing some notes hee had no reason thus sawcily to checke and controll the translation it selfe but further saith neither is the text it selfe free from error in translation and here hee noteth in the margin 1. Co. 9. 21. where al the exceptiō he can take is to these words when I am not without law as pertaining to the law of God whereas in the originall it is onely not beeing without law vnto God the Geneua translation readeth as pertaining vnto God where who seeth not that in the one translation these words as pertaining to the Lawe and in the other as pertaining are no part of the text but inserted by way of explanation and should bee written in other characters But against that other place Eph. 6. 12. I wonder with what honestie he can take exception seeing it agreeth exactly with the originall better then the vulgar latine which is such a pearlesse translation in his eie Wee wrestle not against blood and flesh saith the English as it is in the originall against flesh and blood saith the Latine against Princes saith the Latine against rules saith the English not rulers as some Bibles haue for the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against rules or principalities not princes or rulers 7. From finding fault with translations he ascendeth to carpe at the originall saying whether the Greeke now extant be the true authentike originall or no is the question and he saith further it is not free from corruptions in diuers places 3. b. p. 14. 8. He goeth on and secretly taxeth the fathers as first Augustine for he counteth it a badge of presumptuous singularitie and pernicious nouelty to reiect the generall confession he meaneth opinion or exposition of the fathers 2. b. p. 131. And yet Augustine hath a speciall interpretation of that place of Peter contrary to the current interpretation of most of the fathers of those times applying it to the times of Noah 9. Hee meeteth also with Bernard calling it absurd to apply descension to the graue 2. b. p. 155. whereas Bernard maketh direct mention of three descensions of Christ ad carnem ad crucem ad mortem to the flesh to the crosse to death which is to the graue so that Bernard also must be content to weare his liuerie of absurditie 10. Among these fathers may bee numbred the reuerend Prelates of the Church towards one of them yet liuing a reuerend writer and publike defender of religion he thus vaunteth himselfe That whereas he seemed in the first booke to incline to that opinion in Noahs time in the exposition of that place of Peter he is not so mislead with selfe-loue and singularitie as you and others are though euery way farre his inferiour but hath much altered his former iudgement moued as it may appeare vpon those reasons laid downe by me and none but me in the former booke 3. b. p. 101. wherein how vnmannerly hee vseth so reuerend a man who seeth not first saying by way of comparison that hee is not so mislead with singularitie c. as though he should be somewhat mislead that way but not so much as others secōdly he thinketh he hath his school-boyes in hand and would put that deepe learned father to schoole to learne his lesson of him thirdly his vanitie appeareth that hee and none but he hath hit vpon those reasons which changed the Bishops minde whereas in truth he hath borrowed the most of his reasons and testimonies from the other as may appeare by comparing their bookes together fourthly beside all this it is vntrue which he saith for that reuerend learned man is still of the same opinion concerning that place of Peter for these are his words I binde no man to my priuate exposition of the Scripture but rather stand on those places which haue the full consent of all antiquity to pertaine directly to this matter And againe I thought not fit to presse them when Augustine had once resigned them 11. But no maruell if particular fathers be thus taxed when he spareth not whole Churches as 2. b. p. 180. in saying The Orientall and Romane Church wanted this clause of Christs descension into hell sheweth a defect in thē no fault in the Apostles Creede But the truth is there was neither fault in the one nor defect in the other in the omission of that article then Thus he prowdly maketh the whole Oriental and Romane Church defectiue vnlesse he will giue Ruffinus the lie or Cyprian for vnder both their names that treatise goeth who so affirmeth that the article of the descension was not added of olde neither in the East nor Romane Church 12. He bringeth a scandall vpon the whole Church of England affirming that in the same there is dissention about substantiall points of doctrine for he misliketh and condemneth that defence of the Replyer against the obiection of the Romanists wherein he affirmeth that in the Church of England there is no difference in any substantiall point of faith and concerning the descending into hell giuē in instance by
vpon Iob he beeing a figure of Christs beeing in hell as he maketh him must first be there himselfe But to the hell of the damned he will not thrust him where els was he then in Limbo 19. But he doth not more apparantly discouer himselfe then in these two places following the first is 3. b. p. 170. Vnto these I will also adde a propheticall saying as it seemeth to me which I finde reported out of two of the most famous Doctors among the auncient Hebrewes the latter Iewes shall kill their Messias then shall his soule descend to hell where it shall abide three daies that it may bring from thence all the soules of the Fathers and of the Iust and lead them with him into Paradise and heauenly glorie If this be a propheticall saying then it must haue his accomplishment and so in his iudgement the soules of the Fathers and the iust men were brought out of hell by Christs descending thither 20. The other place is 3. b. p. 174. The ende of this redeeming visitation he maketh to haue beene the illumination of those which sate in darknes and in the shadow of death which words S. Damascene and Ruffinus applie to Christs descension in hell And in truth the words of visiting and redeeming doe necessarily implie a freedome to men in captiuitie which to denie to haue beene in hell as you doe in your second assumption is to derogate from the blessed death and passion of Christ. Now my second assumption as he calleth it was But Christ redeemed none in hell This assumption seeing he denieth what els can be his opinion but that Christ redeemed and deliuered some in hell by his descending thither and therein agreeth with Damascene and Ruffinus I appeale now to all iudicious men and vnderstanding Readers whether this counterfeit Confuter be not apparantly conuinced to be an euident maintainer of Limbus Patrum therefore how voide of all truth and modestie that speach is who seeth not there is no cause nor colour of cause in the world saith he why you should accuse that mine answear as any way enclining to that opinion for what one word is there thorough the whole booke which doth so much as insinuate any suspition thereof But what neede this circumloquution of words when the thing it selfe is apparant according to that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the matter is conspicuous the prolixitie of speech is superfluous These places obiected doe giue such euidence of his opinion that he can not with modestie denie it as the Orator saith Respondebisne â—d haec aut omnino hiscere audebis can you answer any thing to this or dare you once open your mouth and so I say with Hierome si non illud scripsisses vtcunque de luto evaderes If you had not thus written c. you might haue wrastled out of the mire But in defence of this his opinion of the deliuering the Fathers out of Limbus antiquity will bee alleadged for this goeth for currant among the Fathers whereunto I answere That the auncient writers of the Church in some things might bee ouerseene and that this error might be both generall and continue long also as the Patriarkes long remained in that error of Bygamie and Polygamie and corrected it not Augustine answered Hierome well who hauing alleadged diuers places said Patere me errare cum talibus suffer me to erre with such quis est saith he qui se velit cum quolibet errare who is there that would willingly erre with any The Orator saith well quae malum est haec ratio semper optimis causis veteranorum nomen opponere c. quos quidem libertatis adiutores complecti debetis seruitutis authores sequi non debetis What reason is this alwaies in good causes to oppose the name of the auncients whom you ought to embrace as helpers of your liberty not to follow as authors of your seruitude The like may be said of the auncient Fathers that we ought to follow them when they stand for the truth not to be lead by them when they incline to error And herein the intent of the Fathers is rather to be respected then the content of their speech their meaning was that euen the Fathers of the olde Testament though beeing at rest in Abrahams bosome yet had an accession of ioy the Redemption of mankind beeing accomplished by Christ like as the Saints now shall haue the like encrease of ioy at the resurrection and consociation of their bodies with their soules though they failed in the particular apprehension and application of this mysterie And so I end this point with that worthy saying also of the Orator Non exempla â—aierum quarenda sunt sed consilium est eorum à quo exempla nata sunt explicandum The examples of the Elders are not so much to bee sought into as their intent and counsell from the which the examples are sprung is to be expounded Thus much for the matter of his booke in generall now concerning the manner First he faileth in charitie in confuting publikely that which was written first priuatly and bringing into open view to the world that which was sent in secret to a gentleman I speake of the originall occasion of his first booke wherein he beeing a Christian saw not so much as Tullie perceiued by the light of nature who thus reprooueth Antonie for the very like for making his letters publike which he sent vnto him in priuat Quis vnquam qui paulum medo bonorum consuetudinem nosset literas ad se ab amico missas offensione aliquâ interposita in medium protulit quid hoc est aliud quam tollere è vita vitae societatem quam multa ioca solent esse in Epistelis quae prolata si sint inepâ—a videntur quam multa seria neque tamen divulgenda Who euer that was but euen a little acquainted with the custome of good men brought forth letters sent to him from a friend some offence comming betweene what is this 〈◊〉 but to take out of this life the societie of the liuing how many merriments vse to bee in letters which seeme foolish if they bee vttered how many serious things that are no waies to bee published Secondly he faileth in modestie in persecuting the Replyer with rayling speech you shall finde fewe pages of his booke which are not pestred with the imputation of lying forgerie falsieâ—e heresie blaspemie atheisme Machiauellisme and such like Thus hee bestirreth him as another Shimei or Rabshekah which I may well requite with round and smart speech but will not with like railing for as he saith vehementer me agere fateor iâ—acunde nego I confesse I deale earnestly but not angerly and I consider that it is much better according to that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heare euill then to speake euill Thirdly he forgetteth common honestie in loading the Replyer with
slaunders and vntruths God forgiue him this wrong he knoweth who is called the father of lies the accuser of the brethren farre be it from me to repay him in the like I say with the Orator Ego dabo operam vt pro me minimo cum fastidio respondeam in hunc minime mentitus esse videar I will doe my indeauour that I may both answer for my selfe with the least irkesomnesse and without lying of him Fourthly his discretion might haue beene better then euery where vntruely to obiect those things whereof hee is guilty himselfe as throughout this my defence appeareth not remembring the saying of our blessed Sauiour why seest thou the mote that is in thy brothers eie and perceiuest not the beame that is in thine owne eie And so Hierome saith Perdit authoritatem docendi cuius sermo opere destruitur vt bene Tullius caput artis est docere quod facis Hee looseth the authoritie of teaching whose saying is controlled by his owne doing as Tully saith it is the chiefe thing in arte to teach that which thou doest thy selfe Fiftly his answere is insufficient for neither doth hee cleare himselfe of the suspicion of beeing a fauourer of Limbus patrum neither hath hee answered the arguments proposed by the Replyer omitting many of them of purpose as I haue here obserued as finding no colour oâ— answere vnto them leauing therefore the argument of the booke as yet vnanswered I onely haue collected 1 2. seuerall imputations by him imposed vpon the Replyer in euery of them first setting downe the accusation then thâ— iustification lastly the recrimination wherein the Confuter is discouered to haue writteÌ„ neither diuine-like scholler-like nor Christian-like so that the Prouerbe which Hierome vsed against Heluidius homely dispute is verefied vpon him Camelum vidimus saltitantem we haue seene a Camel dauncing Now one word I will adde more concerning my selfe mine aduersarie and to the indifferent Reader As for my selfe I had thought at the first to haue said nothing nor to haue regarded vaine words as the Preacher saith Gine not thine heart to all the words that men speake and Aristippus said well when flying away from one that reuiled beeing asked why he did so made this answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast power to speake euill and I not to heare and that saying also of Demosthenes came vnto my minde who when one rayled vpon him answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not enter into that combate where he that is conquered indeed and in truth is superiour in words to him that conquereth But further considering with my selfe that by his audacious brauing speech if it went currant without checke some might bee carried away I thought it not amisse though not very needfull to frame him some answer and here I say with Hier Si in defensioneÌ„ mei aliquid scripsero â—â— te culpa sit quâ— prouocasti non in me qui respondâ—â— compulsus sum If I write any thing in my â—â—erence the fault is in you that prouoked me not in me which am compelled to answer And touching him I haue small hope to reclaime the man to a peaceable mind considering his insolent kind of writing and his hawty spirit who proudly refused to haue any conference with me when his booke was offered to the Presse though I earnestly desired it which he calleth in his Preface indirect dealing for other can hee charge mee with none beeing with childe as it were till this his mishapen and deformed monster came forth so that I may say with the Orator Non est mihi cum eo hoste certamen cum quo aliqua pacis conditio esse possit I haue not to doe with such an enemie as with whom there can be any condition of peace And I may say with Diogenes who admonishing a lewd man beeing asked what he did said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doe wash a blacke-a-moore to make him white yet I will not cease to aduise him that if he haue any grace he may returne to a better minde that seeing he hath once done euill hee may leaue off and doe so no more Seneca said well Optima ciuilis belli defensio obliuio The best defence of ciuill discord is to forget it And Tullie said well Liceat semel impune peccare sit erranti medicina confessio It may be born with once to offend without punishment let confession bee a medicine of error And Origen also saith Possibile est vt si forte resipiscat qui devoratus est rursus possit evomi sicut Ionas it is possible that he which is deuoured if he repent may be cast vp with Ionas So he may vomit vp those bitter pilles againe which he hath swallowed if his stomake be not still sicke But if he be auerse from wholesome counsell and so shew himselfe vnworthie of peace which is offered it shall as our Sauiour saith returne to vs againe Now last of all to the Christian Readers I turne me in a word not doubting of their godly equitie in comparing his calumniations and my defence together that I shall not needâ— to say with Simonides the Musician who thus answered to one that said â—e heard euill of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when will you leaue to hurt my fame with your eares But I say vnto them in Augustines words Obsecro vos deponetâ— paulisper studia partium inter me Petilianum cum aliqua aequitate indicate I praey you lay aside a little all partialitie and iudge betweene me and mine aduersarie with equitie And so I commend you all to the grace of God who in his mercie graunt that we may follow the truth in loue And as many as walke according to this rule peace shall be vpon them and mercie and vpon the Israel of God Further aduertisments to the Reader containing a briefe answer to a certaine Popish pamphlet intituled The first part of Protestants proofes c. AFter that I had finished this answer which was readie for the Presse in September last but staied onely the Printers leisure till he had dispatched an other worke vpon the first of Samuel which in all reason was to be preferred there came to mine hand a certaine Popish pamphlet intituled The first part of Protestants proofes for Catholike religion and Recusancie wherein I found that among other late writers of our Church the author of that pamphlet had abused and traduced me and some of my writings and had made speciall vse of this Aduersaries testimonie against me I will therefore briefly take a suruey of his fraudulent and corrupt dealing herein that by the euill measure which he hath offered vnto mee it may appeare how he hath handled others In this Romanists spitefull collections three things I obserue absurditie falsitie impertinencie as the cheife pillers and proppes of his rude and ragged building First his
at that time thorough the world but euen Noahs owne familie also which were together with him in the Arke 3. b. p. 104. But more wicked and intolerable is this shamelesse creature that dare thus open his mouth to reuile for whereas the words which he quarrelleth at stand thus in the booke In so much that the Lord vpheld him in all his preaching and profession against all the professors of the old world condemning them and sauing him but that his malice blinded him he might haue turned to the Errata in the beginning of the booke where he should haue found that professors by the Printer was here taken for prophane persons If hee knew this escape to bee so corrected and yet would traduce the Replier it bewraieth malice if hee knew it not it argueth his ignorance and rashnesse that would make no further search 21. Slaunder You place hell in the aire 3. b. p. 153. 1. What shamefull dealing is this thus without any conscience to detort and depraue the Repliers words He in that place speaketh onely of the place whither the deuiâ—s are now cast downe which is into hell as S. Peter saith where God hath deliuered them to chaines of darkenesse whom yet S. Paul saith to rule in the aire Eph. 2. 2. To reconcile these two Apostles it must be confessed that the aire is the diuels present hell and so Augustine taketh it Poenaliter hunc infernum id est caligino sum aerem tanquaâ— carcerem acceperunt They haue receiued this infernall and darke aire for their prison That therefore which is spoken secundum quid in part and after such a sort he wresteth as beeing spoken simpliciter simply and absolutely inferring thus The diuels present hell is in the aire ergo there shall be no hell but in the aire 2 And concerning the site of hell the Replier else-where deemeth not but that it may be in the earth or where else it pleaseth God and consisteth specially vpon this position That the place of hell causeth not the torment but the wrath and curse of God which this caueller shall neuer be able to disprooue 22. Slaunder That he vtterly condemneth allegories 3. b. p. 166. Here this endlesse wrangler committeth the same fault which hee fell into before to presse that as generally spoken against all allegories which is intended only against such allegories as are of mens deuising and haue no warrant in Scripture as the words thus stand in the first place there noted I hold it not safe wading without a bottome and therefore I omit these allegorical applications as mens fansies Is this vtterly to condemne allegories he that so doeth alloweth none and so euen the allegories vsed by S. Paul Gal. 4. and in other places of Scripture should also be excluded Euery man may see what paltrie dealing this is and such is his lewd vaine throughout this whole Satyricall discourse Many other slaunderous accusations are foisted in euery where which it were lost labour to examine If I should altogether busie my selfe in raking in this filthy dunghill I might be thought as vaine and beastly as this Coprologus himselfe yet I will adde one slaunder more 23. Slaunder That the Replier calleth the blessed roots of the Christian faith cursed rootes 2. b. p. 84. A vile slaunder for the Replier only repeateth the Confutors words which are these That he chargeth his brethren irreligiously and vnchristianly to call the maine grounds and principles of our faith into question Saying further To plant by writing or water by speaking the cursed rootes thereof These are his owne wordes in many syllables now this word thereof which he meaneth of Atheisme hee with a cavillous spirit retorteth vpon the Replier as spoken of faith in the precedent sentence which is apparantly seperated and suspended from the next clause by these words interlaced in other caracters and saying which this slie iugler concealeth that his fraud appeare not I would he had grace to consider how grieuously hee hath offended in persecuting his brother with such vncharitable slaunders and had remembred that sentence of the Apostle that he which hateth his brother is a man-slaier yea as Cyprian saith Multo malum leuius periculum minus est cum membra gladio vulnerantur facilior cura vbi plaga perspicua c. zeli vulnera abstrusa sunt occulta Serm. de Liuore It is a lighter euill and lesse danger when the members are wounded with a sword the cure is easier where the wound is in sight the wounds of enuie are close and secret Theocritus being demanded which were the most cruell beasts made this answer Truely in the hilles the Beares and Lyons but in Cities sycophants and slaunderers The wise man hath expressed it better That a Beare might rather meete with a man then a foole in his folly But because a word once spoken cannot bee called in the next way to make amends for this grosse ouer-sight is to take heed of the like slip afterward and to follow the wise mans counsell If thou hast beene foolish in lifting thy selfe vp and if thou hast thought wickedly lay thy hand vpon thy mouth Let him heare Cyprian againe Venena fellis euome purgetur mens quam serpentinus livor infecerat amaritudo omnis quae intus insiderat Christi dulcedine leniatur Vomite vp thy poisoned gall let the minde be purged which serpentine enuie hath infected let all bitternes which festred within be allaied by the sweetnes of Christ. The 3. imputation of vntruths The accusation Next after his vncharitable slaunders followeth the imputation of vntruths In the front of Limbomastix he findeth no fewer then sixe vntruths 1. He taketh exception to the title Limbomastix which he would haue to signifie a scourge of the hem or border of a garment and so he chargeth the Replyer in his rude discourse as he more rude himselfe calleth it to cut a sunder the hem of the precious garment of Christ the doctrine and discipline of the Church he saith also that it is a new found name and it should haue beene entituled Limbopatrum mastix the word patrum should haue beene added to limit the generall signification 2. b. p. 2. 2. Vntrâ—th That he forgeth a new matter neuer questioned in this Church whether Christ descended into hell to deliuer the Patriarkes ibid. p. 3. 3. Vntruth That the Replyer acâ—useth his answer as enclining to that opinion of Limbus patrum for what one word saith he thorough the whole booke doth insinuate so much as any suspition thereof p. 5. 4. Vntruth The abuse and misapplication of Saint Pauls words Phil. 3. 15. Let vs as many as be perfect be thus minded p. 8. for the Apostle speaketh not this of doctrine but of perfection of life if you will credit S. Chrysostome p. 10. 5. Vntruth You abuse that auncient and godly father S. Augustine
him p. 125. whereas the Replyer doth protest that he neuer yet read or so much as sawe Carliles booke but what will not euill will imagine 9. Vntruth That Bellarmine agreeth with all antiquitie in taking the Hebrew and Greeke words sheol and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they signified onely soule and hell 2. b. p. 119. Here are three notable vntruths for neither antiquitie nor yet Bellarmine nor any learned interpreter euer tooke these two words sheol and hades to signifie the soule and hell for neither of them was euer taken by any to signifie the soule Secondly not all the auncient interpreters tooke sheol translated infernus onely to signifie hell for Cyprian vpon the Creed which is also ascribed to Ruffinus doeth take it for the graue in these words Sciendum est quod in Ecclesiae Romanae symbolo non habetur additum descendit ad infernos c. We must knowe that in the Romane Church it is not found added in the Creed he descended to hell c. Vis tamen verbi eadem videtur esse in eo quod sepultus dicitur but the same force of the word seemeth to be in that he is said to be buried And Chrysostome also concurreth Descendit ad infernum vt ibi à miraculo non vacaret c. He descēded to hell that he should not there be without miracle for many of the bodies of the Saints rose with Christ and died againe hom 2. in Symbol Here by infernus hell hee seemeth to vnderstand that place from whence Christ raised the bodies of the dead that came out of their graues which is none other but the place of buriall and the graue And Augustine expoundeth that place Psalm 88. 3. My life draweth neere to hell by these words of Christ My soule is heauy vnto death Thirdly neither doth Bellarmine take the wordes sheol and nephesh onely to signifie hell for the first hee saith Ordinariè accipitur c. it is taken ordinarily for the place of soules vnder the earth vel raro vel nunquā pro sepulchro or seldome or neuer for the graue He simply denieth not but that it sometime signifieth the graue though not ordinarily For the other word thus he saith Nephesh est generalissim◠vox c. Nephesh is a generall word and signifieth without any trope as well the soule as the liuing creature yea the body Hee may be ashamed therefore thus to belie his ring-leader and grand captaine with whom he saith he is beholding to the Replyer for ioyning him being a learned Papist p. 119. 10. Vntruth That hee doeth fasten all the torments of hell vpon the blessed soule of our Sauiour 2. b. p. 154. wheras the Replyer simply denieth against the false charge of Feuardentius That Christ suffered in his soule the whole paines of the damned in hell 11. Vntruth That you expound in the former testimonie soule that is body hell that is graue and here spirits that is men dead that is liuing 3. b. p. 71. Here are foure vntruths fardelled vp together 1. Neither doth the Replier by soule vnderstand body but either the person or life 2. Neither by hell the graue but only sheweth that the hebrew word sheol which signifieth hell is sometime taken for the graue 3. Nor yet doth he expound spirits that is men but that they are called now spirits with S. Peter which sometime were men 4. And they which are now dead were sometime liuing 12. Vntruth Onely Beza may seeme to fauour you that is in taking soule for life 2. b. p. 118. What boldnesse is this to set downe such peremptorie negatiues as though he had himselfe runne ouer all writers both new olde What a great vntruth is it to say onely Beza when as Caluine directly affirmeth the same Neque enim anima tam spiritum immortalis essentiae significat quam vitam ipsam for the soule doth not so much signifie the immortall essence of the spirit as the life it selfe Is Caluin in his base opinion no bodie 13. It turneth Christs euerliuing soule into a dead bodie it siteth hell in the superficies of the earth maketh hell a place of corruption and there burieth the blessed soule of our Sauiour 2. b. p. 164. All these impieties and absurdities he chargeth the Replyer with for so vnderstanding that place Act. 2. 27. that Christs life seemed to be raked vp in the graue for here he hath vttered three vntruths 1. the soule beeing taken for the life turneth not the soule of Christ into the bodie but maketh the life onely to be as laid vp in the graue 2. they which take sheol here for the graue which also signifieth hell denie not but that beside this sheol in the graue there is an other also in hell sheol taken for the graue is a place of corruption not sheol when it signifieth hell 4. he is the man that burieth and shutteth vp Christs soule in hell holding and affirming that it was there three daies 14. That Durand held an opinion contrarie to all the rest of the Romanists that Christs soule descended not to hell in substance but by certaine effects p. 190. whereas Thomas Aquinas held the same in effect that Christ onely descended per realem praesentiam by his reall presence to Limbus patrum to all the other places of hell per effectum by effects and thus Bellarmine himselfe citeth him take away that conceit of Limbus patrum which to all Protestants is but a dreame and in the rest these two agree 15. Neither Protestant nor yet Papist of any account will take your part for the Papists they are fitter mates for him but diuers Protestants of great account are in this question of the Replyers iudgement as instance is giuen in twelue of them before 13. slaund therefore it is great vnshamefastnes in this brabler to vtter so vnreasonable and improbable a speech 16. He calleth A. Humes his first instructer p. 195. whereas he shall finde that the partie giuen in instance in his Reioynder hath reference vnto some of the Replyers works euen in this argument 17. Vntr. In this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed euery where throughout the Bible that is is meant for the soule 3. b. p. 57. A most audacious speech and full of vntruth for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit is as often taken for the diuine spirit of God as for the soule of man as is euident in these places Ioh. 4. 24. God is a spirit Rom. 1. 4. declared mightily to be the sonne of God touching the spirit of sanctification 1. Tim. 3. 16. iustified in the spirit 1. Tim. 4. 1. the spirit speaketh euidently and many other such places might be produced he sheweth how shamelesse a man he is therefore that dare vent forth such a great vntruth that this word spirit euery where
is taken for the soule of man 18. He saith that sixteene of the fathers cited by Bellarmine make no mention of the deliuerie of the fathers by Christs descending to hell 3. b. p. 79. whereas there are fiue of that number wanting for Bellarmine citeth in all 36. Councills and fathers of the which 25. doe either directly or by necessarie consequent affirme that Christ descended to hell to deliuer the soules of the fathers so that to make vp the full number there remaine onely an eleuen which make mention onely of Christs descending to hell and speake not of the deliuerie of the fathers and these they are Lateranens Concil Irenaeus Clemens Gregor Nyssen Chrysostome Theodoret Augustine Leo Fulgentius Vigilius Arator subdiaconus all which notwithstanding or most of them if not in those places produced by Bellarmine yet els where in their workes doe giue testimonie with the rest for Limbus patrum 19. Vntr. You flatly denie this distinction of the soules death by sinne or damnation as insufficient 3. b. p. 84. whereas the Replyer directly saith we approoue that sentence of Augustine which maketh mention onely of those two kinds of the death of the soule speaking properly though in a more generall sense the deepe perplexitie and terrour of the soule may be said to be a kind of death of the soule where the Replyer further addeth in direct tearmes I will forbeare to vse this phrase of Christs dying in soule ibid. 20. Vntr. He calleth the Replyers exposition of that place of S. Peter new fancies hauing the approbation of Augustine for the most part and of Bede more fully whereupon the Replyer inferreth that this exposition is not newly deuised Limbom p. 45. 21. Vntr. The word descending is neuer spoken of the graue 3. b. p. 139. whereas Dauid saith thus to Salomon concerning Ioab thou shalt not suffer his hoare head to descend into the graue in peace where the word iaradh is vsed which signifieth to descend and the other word sheol beside the consent of the interpreters Pag. Mont. Tremell Vatab. and the Chalde translatour and both our English translations which all read or vnderstand the graue the circumstance of the place giueth it so to be taken because he speaketh of his gray haires which goe not downe to hell but to the graue 22. He saith that all Latine interpreters turne sheol infernum hell Psal. 139. 8. p. 151. 3. b. when as Iunius readeth stratum ponerem in sepulchro if I should make my bed in the graue and so Vatablus though he reteine the word infernum in the text â—yet in his annotations he vnderstandeth it of sepulchrum the graue An other vntruth it is that all translatours and interpreters are condemned of falshood by Limbomastix when as the Replyer saith onely thus neither doe some of the best interpreters read hell but the graue ibid. 3. b. p. 151. in marg Manifest truths denied Vnto these vntruths vnshamfastly affirmed shall bee added also diuers truths as immodestly denied 1. That there is not one word through his whole booke which doth insinuate so much as any suspition of Limbus patrum 2. b. p. 5. How vntrue this is the Preface doth evidently shewe wherein the imputation of this opinion is iustified by twenty seuerall places out of this hell-harrowers bookes 2. He saith he censureth no man at all 2. b. p. 87. How false this is see before his bitter railings against Doct. Reynolds and others 3. That Bellarmine findeth not fault with Beza for traÌ„slating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cadauer in that place of Gen. 37. but in this place of the Acts p. 123. Yet Bellarmine directly affirmeth animam nunquam accipi pro cadauere that the soule is neuer taken for the carkasse and therefore consequently he findeth fault whosoeuer shall any where take anima for the carkasse or flesh and yet himselfe so taketh it Gen. 37. 21. and therefore he is contrary to himselfe 4. To say I confesse the word sheol Psal. 6. 4 5. doth properly signifie the graue when I plainly confute it is properly to belie me 2. b. p. 127. Who euer heard such a forgetfull and wilfull man for whereas he whome he confuteth readeth that place thus In hell who shall praise thee This cavillous and friuolous obiecter sheweth it should bee read rather thus who shall giue thee thanks in the pit where the word in the hebrew is sheol And hâ— further addeth by which last word all our late interpreters both Latine and English doe with one consent vnderstand the graue as beeing the ordinarie sequel of temporall death both of the good and bad but yet can extend no further then to their dead bodies onely 1. b. p. 12. Doth he not manifestly affirme that sheol is here taken for the graue and therefore findeth fault with his aduersarie for there reading hell If any then be here a lier to returne his owne vnmannerly tearme he hath made a lie of himselfe 5. He denieth that more goe to the graue then to hell 2. b. p. 128. And yet all both good and bad goe vnto the graue the place of corruption where he obiecteth that many wicked men want the honour of buriall so doe many of the godly also yet they all haue a place of rest in the earth where there bodie corrupteth Therefore it is a maruell with what face hee could denie a thing so apparant that more goe to the graue then to hell seeing it is called in Iob the house appointed for all the liuing cap. 30. v. 23. 6. He denieth that he censureth any interpreter at all or that he calleth them wranglers which take sheol for the graue in the olde testament but saith that the Replyer is rather an immodest wrangler in so saying 2. b. p. 151. And yet these are his owne words Howsoeuer some curious linguists may wrangle with the hebrew word sheol in the olde testament c. 1. b. p. 14. What now will this vaine man be ashamed to denie 7. Because it that is hades is all one with Abyssus which I confirme not by the wordes of S. Luke as you vntruely affirme but by the words of Beza himselfe vpon this place 2. b. p. 155. Now let vs see his owne words in his former booke which are these The truth whereof doth more euidently appeare in that the same Greeke word is by the same Euangelist rendred in another place by another Greeke word as Beza himselfe doth interpret it c. 1. b. p. 14. Is it not now apparant that hee first confirmeth that point by the words of Saint Luke which he indeede further explaneth by the wordes of Beza but first he citeth the Euangelist 8. No English translators turne sheol graue in this place but pit Psal. 6. 5. 3. b. p. 26. whereas the Geneua translators read thus in the graue who shall praise thee 9. To say that
authors absence who neither knew of the printing of that booke noâ— was present at it seeing that in other of his workes the like scapes haue beene made sometimes by the adding of a word too much sometime by leauing out as were not is put for were for the in stead of for that the had yet reuealed for had not yet reuealed And as but is here omitted so is it there superfluously added as but though for though 2. The Replyer himselfe in an other place citing the very same wordes saith vt bene Hieronymus Augustino as Hierome saith well to Augustine therefore this partiall Censurer who otherwise is quicke sighted enough to espie motes in the authors eye in Synopsis might haue compared that place with his censure but his vncharitable partialitie blinded him The Replyer therefore is cleared from this ouersight who soeuers els it was And whereas Hierome writ but 10. epistles to Augustine and this is found in the sixt of them he committeth a double ouersight saying it is in the 13. 3. As though the Replyer himselfe hath not corrected that word among the errata before Limbom shewing that explicate should be read for applicate he had small reason therefore to take this slender exception 4. He that taketh this transposing of the words whether in the writer or the setter an vsuall ouersight in compositors for so great a fault might haue remembred that it is a grosser fault to mistake one word for another especially of a contrarie sense as ascending for descending as he doth in these words there is no word of ascending ioyned with it as in all places where it signifieth hell 3. b. p. 184. he should haue said no word of descending for to ascend to hell was neuer read And againe he might halâ—e â—eene if he had not beene willfully blind that the Replyer in setting downe the obiection placed the words in their right order the transposing then of them afterward by all likelihood was not his fault 5. The word corrected by the Caviller was before so amended by the Replyer in the errata which his wilfull blindnes would not suffer him to see 6. Likewise professors in that place should be read prophane persons as the Replyer himselfe hath noted it among the errata to Limbom 7. The Replyer himselfe thus readeth in the one place not many lines before they are gone downe with the vncircumcised and therefore this friuolous fault finder might haue knowne that the Replyer could read no otherwise in the other place whose ouersight so euer it was 8. Here this captious Controller picketh this quarrell for want of a small comma in parenthesis for the words should be read thus there came an other descension betweene which went immediatly before his descending to death and the graue that is namely his descending c. so there must be a pause betweene before and descending and then there is no place left for this cauill The Recrimination 1. He saith he will take the paines to peruerse his pamphlet once againe pref p. 5. he meaneth the Replyers book but this may be well taken for a willing or wilfull scape for in deede this spitefull spie fault or rather make fault doth nothing els but peruert and in his owne tearme peruerse the Replyers pamphlet his penne did here hit righter then he was aware 2. There wanted no good will in you but courage in a good cause he would haue said bad cause but his penne is ouerruled to write the truth against his owne minde 3. Now to proceede to your militiaes p. 57. he would haue said militaries so 3. b. p. 150. here is a plaine exposition of ascending and descending he would haue saide opposition 4. Touching the signification of the Hebrew Greeke words sheol and hades vsed by Dauid and Peter in this place all religious diuines and learned Doctors c. which for a thousand fiue hundred yeares together flourished in the Church of God alwaies taught and the Christian world beleeued that they signified onely soule and hell 2. b. p. 119. I pray you Sir Controller which of these two words in your Grammer learning signifieth soule sheol or hades 5. Hee citeth Synops. p. 1218. p. 124. in the margen whereas that booke hath in all but pages 1114. Will not any man thinke that he was well ouerseene here 6. Dauids perdiction 2. b. p. 116. It may be hee would haue said Dauids prediction So 3. b. p. 78. auncient Nathers for fathers 3. b. p. 60. in spirituae sancto for spiritu 7. As for the auncients Irenaeus Athanasius c. and for late interpreters Caluin Bullinger c. as the reader may see in my former booke it is also confirmed by the text it selfe c. 3. b. p. 72. I thinke no man liuing can make any sense or construction of this inconsequent speech 8. 3. b. p. 193. he saith S. Chrysostome and S. Augustine are both here named by your selfe among those which agreed in that opinion he should haue said agreed not for the Replyer propoundeth it negatiuely neither did all the fathers agree in iudgement that Christ descended into hell to redeeme c. and then Chrysostome and Augustine are produced as not agreeing with the rest therein 9. So 3. b. p. 184. he putteth acending for descending as is noted before iustificat 8. I omit many other literall scapes as keek iustice for keepe and convertite for convert with such other slippes vsuall in his booke which his trippings should not haue beene spoken of but that he is so quicke sighted to note the least scapes in others Let now the indifferent Reader iudge what he hath gained by obiecting grosse ouersights Thus it falleth out according to that saying of Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that dishonestie is easily taken and euery where intangled by it selfe And I send him withall Hieromes posie Suadeas homini ne vescentium dentibus edentulus invideat oculos caprearum talpa contemnat let not this toothlesse gentleman enuie at the feeders teeth nor the moule scorne the goates eyes his moulish blindnes was ouerseene to carpe at them which are sharper sighted then himselfe The 5. imputation of ignorance The accusation 1. Because the Replyer translateth those wordes of Augustine apud inferos custodiae mancipari to be kept in hell this Reuiler saith euery Grammarian knoweth to be false and that the true translation is to be kept in bondage or held captiue in hell and further for this signification of the word he alleadgeth Tullie Lucretius and Plautus 3. b. p. 3. 2. Because the Replyer translateth out of Hierom caprearum oculos Goates eies he thus layeth about him doe you make no difference betweene capra and caprea a Goate and a Roe-bucke that you mistranslate Hieroms words euery boy may see 3. b. p. 99. 3. Thus this profound Grecian bestirreth him p. 107. And
for the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereon you ground your whole fancie the meanest Grecian knoweth it is not an actiue but a passiue and therefore most vnlearnedly translated by you preacheth 4. Againe he according to his great skill chanllengeth also the Replier for writing false Hebrew as cheber for keber a graue The iustification 1. THough the Replyer hath not spent so much time in teaching of Grammer as this perke Pedantius hath done yet he knew what the proper signification of the verbe mancipo was before the other knew how to decline a noune or coniugate a verbe for though mancipo put absolutely signifie to deliuer into bondage or possession yet the other word custodiae beeing put vnto it doth somewhat alter the signification So that mancipari custodiae signifieth to bee committed or deliuered vp to keeping And what is this else Sir Grammarian but in a shorter phrase to be kept And will he needs haue it englished kept in bondage then it will follow vpon Augustines words Shall we thinke any to bee so impious that dare say that the soule of our Sauiour c. was three daies held captiue in hell that Christs soule was held captiue in hell though not three daies But I thinke hee is not so absurd as to graunt that it was there held captiue at all These three latine Authors are impertinently alleadged Lucretius for the vse of the word mancipium Plautus for the word manceps and Tullie for the word mancipo whereas he should haue produced them concerning this phrase mancipari custodiae 2. And euery Grammer or dictionarie boy could haue told him that caprea as well signifieth a wild goate as a Roe-bucke Gesner saith that caprae eaedem capreae that the same are called by both names which are wilde goates whom the Grecians of their seeing call dorcas they stay in the mountaines and though afarre off see those which are comming c. He also sheweth out of Martial that hee taketh caprea for rupicapra for the wilde goate or rocke goate And Gesner himselfe confesseth that the caprea is de genere caprarum syluestrium of the kind of wild goats And he alleadgeth out of Aristotle that the caprea is the smallest of all horned beasts and therefore commeth neerer the nature of a goate then of a bucke 3. But our cracking Grecian goeth on to shewe his skill in the Greeke tongue as he hath done in the latine Indeed he is a very mean Grecian that knoweth not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well bee of the meane voice as of the passiue and so may be translated as well actiuely preacheth as passiuely preached And is it indeede vnlearnedly translated preacheth Then were the Septuagints vnlearned that so interpret the actiue in the Hebrew tikra for they were not so ignorant as to expresse an actiue by a passiue Likewise they in the same place interpret another actiue in the Hebrew taronah by a verbe of the meane voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both the Latine translater Montanus and Pagnine expresse by the actiue praedicat preacheth All these also must goe for vnlearned translaters in the blind iudgement of this new Grammarian who taketh vpon him to teach Diuines when hee seemeth scarce able to teach boyes their Grammer 4. But his Hebrew Rabbinicall science will helpe out his small intelligence in the Greeke forsooth a letter is mistaken cheth is put for coph a great matter But is hee sure the author mistooke it I thinke not for hee might haue found else-where that this word is written with coph which corner hee had sought before to finde dust but hee sawe not the besome that would haue serued to sweepe it away The Recrimination 1. As hee challenged the Replyer but beside his booke for the signification of the word caprea what beast it should betoken so hee shall first be apposed with the like question what kinde of beast pardus is a Leopard it is not for that is called Leopardus a Leopard or Libbard Then was this Etymologist ouerseene in translating out of Origen pardum cum haedâ— the Leopard and the Kidde Gesner sheweth that the Leopard is a diuers beast from the Pardus as he alleadgeth out of Isidorus Ex adulterio Pardi Leâ—nae Leopardus nascitur The Leopard is ingendred by the adulterous commixtion of the Pard and the Lionesse The Leopard he thinketh to be the same which the English men call the Cat a mountaine It is true that both our English translations doe read Leopard in that place of Isay chap. 11. v. 6. but in so translating they expresse not the word pardus in the Latine but the Hebrew word namer which serueth both for Pardus and Leopardus But we pardon him this small ouersight and will not insist vpon it 2. But his Latine scapes are not so many for it were a starke shame for a man to misâ—e in his ordinary trade it would piâ—tie a man to see how he 〈◊〉 in the Greeke 2. b. p. 178. He translateth Iob. 38. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gates of hell whereas both the interpreter of the Septuag the Latine translator with Vatablus and others read the gates of death 3. 3. b. p. 82. Twice he setting downe the Replyers words readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheras the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Limbomastix hath it p. 32. 33. This error falling out twice within 10. lines may argue ignorance rather in the pen-man then ouersight in the Printer 4. So in another place hee writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to saue aliue 1. b. p. 29. in the margen and that his ignorance may appeare he still retaineth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. b. p. 86. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for viuificare to reuiue or saue whereas there is no such word at all in the Greeke much lesse in that sense For the Greeke word which signifieth to saue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which maketh in the future 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other word which beginneth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the future which signifieth to liue and this for a tast of his greeke 5. As vnsauery a relish hath his hebrew smattering for in stead of the hebrew word carah to liue he writeth caia with aleph in stead of he there being no such hebrew word And lest he might excuse it by ouersight he writeth the same word againe after the same manner 2. b. p. 159. and the third time so likewise 3. b. p. 86. 6. The hebrew word keber hee according to his skill will haue taken for hell Psal. 88. 10. whereas all interpreters doe there read and vnderstand the graue the Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar latine Vatabl. Montan. Pagnin in sepulchro in the graue And
these mysteries were not to be learned els where then in the Scriptures as most plainely therein expressed 14. The proceeding of the holy Ghost he thinketh also not to be expressely deliuered in Scripture 2. b. p. 170. whereas notwithstanding our Sauiour saith directly Whome I will send vnto you from the father and whome the father will send in my name Augustine would prooue it out of those wordes in the Gospel vertue went out of him for it is cleare that the holy spirit is called vertue but that other place is more euident which Augustine vrgeth also He shall not speake of himselfe and he shall receiue of mine Audire illi scire est scire ess◠à quo ergo illi essentia ab eo scientia to heare is to him to know to know is to be from whome his essence is from him his science seeing then he heareth and receiueth from the sonne he also hath his essence and proceeding from the sonne These holy mysteries of the Trinitie the coeternitie of the Sonne with the Father the proceeding of the holy Ghost the fathers take to be expressely set downe in Scripture as Bernard speaking of the mysterie of the Trinitie Non potuit expressius commendari c. It could not be more expressely commended then it is necessarie to beleeue To say therefore that these points of doctrine are not expressely deliuered is to giue way vnto those wicked heretikes the Sabellians that denied the first the Arrians the second the Macedonians the third Beside these errors adde as many more which he calleth true and sound positions beeing indeede vnsound and corrupt doctrines as is partly touched before slaund 10. and more at large els where which I will not now repeate because I am onely to deale here with this froward spirit leauing to prouoke those of more modest cariage though in some things otherwise minded Now what hath this blind obiecter of error gained to himselfe but his owne shame who reckoneth that for errour and falsitie in others which agreeth with truth and veritie and seeth not his owne grosse and erring ignorance He with a curious eye obserueth others slippes and tripping nor that neither while himselfe stumbleth and falleth downe flat the Prophet saith Woe vnto them that speake good of euill and euill of good which put darknesse for light and light for darkenesse I pray God he be not of that number Ambrose saith well talis consiliarius sit qui nihil nebulosum habeat He that aduiseth others must not bee darkened or ouercast with clouds himselfe And Hierom wel admonisheth Non confundant opera sermonem tuum Let not thy workes confound thy words And this blinde guide while he noteth other mens wandrings should not haue gone himselfe out of the way he telleth the Replyer most disdainefully and withall vntruely that hee hath neuer a good thought of his owne 2. b. p. 106. while his own heart is pestered with erroneous and malitious cogitations and no maruell for as Iosephus well saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a temperate heart is the hauen of good meditations while the heart therefore boyleth with intemperate enuie the spring head being troubled the waters issuing from thence cannot be cleane I wish hee may haue grace to see his errors and to confesse his ignorance Tully hath a good saying Cuiusuis est hominis errare nullius nisi insipientis perseuerare in errore Any man may erre but none but vnwise men continue in error Let him not thinke it folly to reuerse with iudgement what hee hath written with error It is a wise mans part rather to amend what is amisse and to straighten that which is crooked to rectifie by the line of truth that which hath beene set downe against the rule of truth and so againe I commend vnto him that worthy sentence of Cicero Optimus est portus poenitenti mutati consilij the best hauen to repentāce is to change the heart and purpose The 7. imputation of Blasphemies The accusation 1. The heauinesse which Christ felt in his soule was not through the horrour of eternall death as you and others doe blaspheme c. 2. b. p. 193. 2. Why doe you not exempt it that is the soule of Christ from all kinde of death whatsoeuer but then your blasphemous hell torments which you make a third kinde of death of the soule cannot stand 2. b. p. 91. 3. Let the godly iudge whether those your inward afflictions reach not to the height of sinne and damnation and so consequently proue your doctrine in this point to be blasphemous euen by your owne confession 3. b. p. 67. 4. By this time I trust euery well disposed Reader doth see how this your exposition of this prophesie of Dauid hardeneth the Iewes encourageth Atheists iustifieth old damned Heretiks confirmeth Saduces and Epicures which deny the immortalitie of the soule c. and finally openeth the way vnto blasphemie paganisme and all impietie 3. b. p. 51. The iustification 1. HOw iniuriously this belcher out of blasphemie dealeth with the Replyer his owne conscience if it be not seared with an hot yron knoweth there neede no other iudge for the Replyer in as plaine tearmes as hee could vtter it denieth that there was in Christ any feare of eternall death in these words Wee willingly graunt that Christ feared not hell fire nor euerlasting destruction these authorities presse not vs but rather helpe our cause for Christ neither feared temporall nor euerlasting death as these fathers witnesse and the Apostle saith he feared Heb. 5. 7. what then remaineth but that he feared the cup of Gods wrath mixed with death and as Cyprian saith before cited difficultatem extremi exitus The difficultie or hardnesse of his last passage that is in respect of Gods wrath tempered with it And in the other place quoted these are the words Though Christ neither felt nor feared euerlasting death yet he both felt and feared his fathers displeasure that causeth it What impudencie is this to vse his owne tearme for I may call a spade a spade to charge the Replyer to affirme that which he instantly denieth let the charitable reader iudge of him in the rest as he findeth his faithfull dealing here when hee quoteth any place out of the Replyers bookes not rehearsing the words suspect the like fraud This false charge then of blasphemie returneth vpon his owne head and by the lawe of retalian and equalitie he should be censured as a blasphemer for beeing a false witnesse therein against another 2. The Replyer freeth Christs soule from all kinde of death of the soule which is either by sinne or damnation though beside these a kinde of death may be affirmed to haue beene suffered by Christ in his soule in respect of the inward afflictions and perplexitie which he indured wrestling euen with the wrath of
alleadge that impertinent addition much lesse in heauen where there is fulnes of ioy for the question is for whome those sorrowes were loosed I thinke he will not say for any that were in heauen there is then no iniurie done vnto the Confuter in the omitting of those words the Replyer should haue had more aduantage in setting them downe 2. The Obiector indeede first saith that the soule by a synecdoche is taken for me but the Confuter also hath these very words the state of the questiō is not whether the soule ioyned with the bodie may be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole man liuing in which sense it can not be denied but it is taken in diuers places of Scripture 1. b. p. 7. The Replyer then corrupteth not his wordes but the Refuter denieth his owne wordes and that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely vsed in that place by himselfe not by the Obiector 3. The whole sentence is this it is a generall axiome in Theologie among diuines that the words of holy writ are alwaies to be taken and vnderstood according to their natiue and proper signification but onely when there followeth some manifest and apparant absurdity what fraud now or legerdemain is there in omitting of the first clause which is but a flourish to the sentence no substantial part therof The Replyer was not bound to rehearse all his idle words but such as were materiall to the purpose But the legerdemaine that here is is found onely in the Confuter who falsely chargeth the Replyer for reiecting of this axiome whereas he admitteth it and vpon that ground prooueth these two points that the words sheol and nephesh doe sometime properly signifie the life and graue and if they did not yet by reason of the absurdities and inconueniences ensuing a figuratiue sense of those words should be acknowledged 4. To what purpose should the Replyer haue added that clause and thus auncient learned c. seeing the Refuter onely nameth certaine fathers in the margin vpon this point as Augustine Euthimius Damascen but produceth not their testimony for the hunts-man looseth but his labour in tracing the hare vnlesse he finde her sitting in her forme or can finde her out by her sent and as wearisome a thing it is to follow the fathers in the large field of their writings the particular places beeing not noted 5. True it is that the Confuter maketh a double Antithesis betweene Christ and Dauid a generall betweene their persons in these words thou wilt not leaue my soule in hell as he readeth and a particular in his incorruption resurrection and a scension which last the Refuter calleth the true antithesis The Replyer then had no reason to make mention of that generall antithesis 1. because hee speaketh of the true antithesis which the Refuter himselfe saith doth consist in those three points before mentioned and this he affirmeth not onely in his simple text but in his friuolous marginall notes that herein the true antithesis consisteth betweene Christ and Dauid in his incorruption resurrection ascension 2. Neither will his generall antithesis helpe him which hee saith is not betweene the soule of Christ and the soule of Dauid but betweene their persons 1. b. p. 19. But the Replyer giueth an instance in the soule of Dauid that it neither was at all in hell nor yet left there as likewise Christs was not and therefore therein the antithesis was not 6. The whole place is this if by flesh you vnderstand the humanitie and by spirit the diuinity you must read the text thus Christ was mortified in his humanity c. What needed here the needlesse repetition of this friuolous antecedent seeing the very summe and substance of the obiection is expressed the Replyer laboured for breuitie to comprehend much in few words not to speake much and say little as the Refuter doth who by loathsome prolixitie wearieth the Reader that hee should not see his vanity 7. The Refuter chargeth the obiector directly with two things together ignorantly to contradict himselfe and erroneously to confound the distinct persons of the Trinity and both these he shufleth vp together and doe not those words you turne the soule of Christ first into his diuinity c. in his collection as well shew a confounding of the persons as contradiction Therefore the Replyer summing the obiection together missed not an haires breadth of the Refuters meaning if hee vnderstood himselfe 8. And where doth the Replyer charge him so to say directly his words are these It is euident that the answerer more boldly then truely saith that by these words the lowest parts of the earth hell is alwaies signified for vnlesse he be able to prooue that he doth but trifle Is it not euident by these words that the Replyer chargeth the Refuter by a disiunctiue speech that either he must say so or he doth but trifle 9. Neither doth the Replyer affirme that hee saith so but whereas the Confuter setteth forth the greatnesse of the loue of the Prince in not disdaining in his owne person to go down into the prison where the captiues were the Replyer denieth as a consequent of this assertion that the descension to hell should more haue commended Christ loue then his death and passion for if the comparison be not betweene Christ death and descension it is impertinent 10. To what ende should the Replyer trouble himselfe and his Reader with setting downe all his friuolous words if there were any siluer or gold in them or matter of worth they might be deliuered by number weight but beeing as they are full of droffe I thought it best to refine them and not to take refuse and all I appeale vnto the indifferent Reader if the very sense of his long periods be not exactly kept though all his words are not giuen by tale And he himselfe is the man that mis-reporteth his owne words for whereas in the first booke hee said here is a plaine opposition of the personall motions of ascending and descending now he saith to mende the matter here is a plaine exposition c. 11. These are the Refuters owne words The conquest was not obtained and effected by his comming downe from heauen nor yet by his incarnation c. but by his passion on the crosse and his descension to hell wherein now are his words depraued doth not likewise the Replyer in propounding his obiection ioyne both his crosse and passion and his descending to hell together But seeing he ascribeth Christs victorie ioyntly to both these is hee not ashamed to say he doth not attribute this victory to Christs descension to hell but to his blessed death and passion And doth he not elsewhere say that our whole and entire freedome was wrought and effected by our Sauiour Christs descension into hell and not onely by his death and passion vpon the crosse 3. b. p. 143. There is then no other Harpy here but himselfe
such Ministers prouided in their roomes as heretofore for their zeale and diligence haue been excluded which haue store of milke in their breasts which seeke in peace and in a good conscience to nourish the people of God being like babes ready to starâ—e for want of such Nurses All these words inclosed as the Reader seeth are added by the Falsifier 5. The Falsifier thus forgeth that hee i. the King acknowledgeth the Romane Church to be our mother Church it is saith Limbomastix a foolish conceit and imagination 2. b. p. 28. The Replyer thus writeth a foolish conceit imagination it is that Rome should bee the mother Church and Nurserie of all the world where there is no reference at all to the Kings Maiestie neither are the words as hee repeateth them for it is one thing to say the Romane Church is our mother Church in respect of the antiquitie of the place because the Romane faith and religion before it yet declined did spread into these westerne parts another that it should be our mother Church as it now standeth corrupted in religioÌ„ it is one thing to say it is our mother Church another that is the mother Church and nurserie of all the world 6. The Confuter thus forgeth doth it follow because I say it ought to be translated to the spirits which were not which are in prison that therefore they were in hell and are not I deny your argument 2. b. p. 39. whereas hee leaueth out this other part of the Replyers argument or else hee striueth about words 7. He imagineth the Replyer to say that Christ loosed the sorrowes of hell for others detained in hell and that to thinke otherwise is very absurd 2. b. p. 42. whereas the Replyer so affirmeth not out of his owne iudgement but vrgeth the Confuter with that inconuenience and concerning the inference of absurditie these are his words and not as he repeateth them I thinke he is not so absurd as to thinke he loosed them for himselfe who was neuer in the sorrowes of hell after his death 2. b. p. 36. 8. You affirme some Popish bookes to haue beene written by Protestants whereas these are the Replyers words There are bookes abroad maintaining offensiue doctrine too much declining to Poperie 9. The Replyer saith Durand maintaineth contrary to the opinion of the rest but he thus falsifieth the place Durand maintaineth an opinion contrary to all the rest where all is added the order of the words inuerted 10. You graunt that these two particles not and neither doe shew a difference of the clauses and a diuersitie of matter whereas these are the words of the Replyer here these two negatiues lo lo are vsed yet there is no great difference in these two clauses c. nor they shew no great diuersity of matter he setteth it downe negatiuely the other repeateth his words affirmatiuely 11. His glory victory and triumph remained vnaccoÌ„plished this word vnaccomplished is added of his owne 12. That Christ hath 2. kingdoms belonging vnto him one as he is God and another as he is God man but these are the Replyers words that kingdome whereof Christ promiseth to make the thiefe partaker is not that kingdome which belongeth to him as God 13. The sorrowes of hell or death had fastned on Christ but the Replyer hath the sorrows of death and the graue 14. You most grossely ouerreach your selfe so prophanly and vnchristianly to censure theâ— i. the fathers to prepare the way to a most grosse heresieâ— whereas these are the Replyers words rather this sense of the place to interpret it of the descending of Christ to hell where the disobedient persons and vnbeleeuers were giueth way and openeth a most wide gap to a most grosse heresie He doth not simply charge the fathers or any other but speaketh onely by way of comparison 15. Your bookes saith the falsifier should be in so base esteeme of all hands that many would not vouchsafe the reading of them c. nay that the labours of your sacred wit were onely vsed to beautifie walls whereas the Replyer onely hath bookes were growne into such small request c. and the labours of sacred witts â—he speaketh not of his owne bookes for he thanked be God had no cause to complaine of his owne which he doubteth not but will liue in the memorie of the world more yeares then his shall moneths or daies 16. The Replyers words are these this phrase is neither straunge nor vnusuall to say that Christ went in spirit or the spirit of Christ went seeing Noah went in the spirit of Christ which the Confuter corrupteth thus Christ went in spirit that is saith he Noah went in the spirit of Christ and yet he denieth that he corrupteth the words whereas he leaueth out this clause altogether or the spirit of Christ went which the Replyer insisteâ—â— vpon making these in a manner all one that Christs spirit preached in Noe and Noe preached in the spirit of Christ. 17. It followeth not say you Christ died not the death of the soule by sinne or damnation Ergo he can not be said to haue died in soule But the Replyer hath can not be said any waies to haue died in soule which words any waies he clippeth off 18. He chargeth the Replyer to say that many of the auncient fathers affirme that Christ was crucified in his soule where he clippeth off the Replyers words which immediatly follow that he gaue his soule a price of redemption for our soule So he saith not that many of the fathers affirme the first wherein Ambrose onely is produced but both must be put together 19. The Replyer saith this article of the present tense beeing here to be supplied and the sense not enforcing a change of time doth rather giue to be translated are then were The falsifier clippeth off all that clause and the sense not enforcing a chaunge of time and repeateth the words thus because you make a difference betweene the sense of a word expressed and a word supplied not making any mention of the enforcing of the sense and therefore all these 14. examples produced by him wherein the necessitie of the sense enforceth a participle of the time past as Matth. 1. 36. 2. 25. 5. 40. They that were with him and so in the rest are impertinent for the sense doth necessarily giue that it must be vnderstood of the time past 20. The Replyers words stand thus doth he thinke that these disobedient spirits were in hell and are not if he doe not he trifleth for the word were will helpe him nothing Now commeth this deceitfull forger and thus turneth the sentence whosoeuer thinketh that those disobedient spirits were in hell but are not is a trifler whereas the Replyer saith the contrarie if he doe not thinke so he is a trifler 21.
swanne to sing out his owne shame and confusion in all others parts bewraying his anserine follie for as he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if one should gather 30. thousand foxes together he shall finde the same nature and disposition in them all so one goose differeth not from another in gagling and creaking 5. Augustine pretended to to be falsified The accusation 1. Augustine much misvsed corrupted for he saith si quid aliter sapio c. Limbom readeth si quid erraueris 2. The place of Augustine mis-quoted the third book for the second some of his words are cut off some mistranslated 3. To translate trophaeum a deuise or policy is but your owne politike deuiseithe crosse of Christ is rather called trophaeum because it was the ensigne and monument of his victory 4. S. Augustines words falsely translated and corrupted for triduo illo corporeae mortis is not three daies by his bodily death but the three daies of his bodily death 5. You corrupt Augustines words turning blasphemy into error 6. These words of Augustine which are the two waies whereby the soule can be said to die you cut off 7. S. Augustines words you alleadge corruptly by leauing out halfe of the sentence 8. His other words to the same purpose whereof as your manner is you take but a piece are these c. 9. S. Augustines words vntruly alleadged for you leaue out the word forte 10. S. Augustine clearely against Limbom in the place alleadged by him 11. And because the Replyer saith Why may wee not as well expounde Christs descending into hell with Ambrose of the presence of his diuine power as with Augustine his ascending vp to heauen The disgracefull Confuter thus insulteth Where doth Augustine expound Christs ascending vp to heauen of his diuine power dare you vpon your owne bare worde without any proofe or shewe of reason so contumeliously traduce so holy a man as an ouerthrower of an article of our Creede for you quote no place neither will any Christian man beleeue that euer he dreamed of any such exposition The iustification 1. For further and full satisfaction herein I referre the Reader to the 3. Imputation of vntruths Iustificat 5. 2. The mis-quoting of the figure of 3. for the figure of 2. is no such ouersight which might escape the Printer as wel as the Author seeing there is as wel the 3. as 2. booke de doctrin Christian. But that is a more grosse ouersight in this blinde Confuter in quoting the 28. homilie of Origen vpon Iosua whereas hee wrote but 26. in all those words omitted spem atque charitatem c. hope and charity which we handled in the former booke were impertinent to the matter in hand and therefore it was not necessary to alleadge them for the translation the Replyer englisheth in ijs quae aperte posita sunt c. in those places c. the Confuter englisheth among those things which are plainely set downe in Scripture all those things which containe faith and manners are found Now I pray you Sir Grammarian is not in ijs better translated in those then among those retaining then the proper signification of the preposition whether is better supplied in those places or in those things for to say in those things all those things are found c. beside the vaine tautologie it includeth absurditie that the same things should be both the continent and the things contained wherefore his meaning is that matters concerning faith and manners are handled in the plaine and perspicuous places of Scripture 3. Augustines words are these trophaeo suo diabolus victus est The diuell was ouercome by his owne deuise the word is not referred to Christ for then hee would haue said trophaeo eius not suo hath hee professing himselfe a Grammarian forgotten his Grammer rule â—â—ui suus reciproca sunt And in another place Augustine sheweth more plainely that he referreth this word to the diuell diabolus trophaeo suo victus est exultauit quando mortuus est Christus The diuell was ouercome by his owne policie he reioyced when Christ died c. and was ouercome by Christs death He calleth the death and crosse of Christ the diuels trophaeum because hee supposed to haue vanquished Christ by putting him to death if now trophaeum be taken in the vsuall sense for a monument or ensigne of victory obtained as hee would haue it his translation will containe blasphemie that the crosse of Christ was the monument of the diuels victorie therefore how could it be more fitly translated then deuise or policy the diuell supposed or intended to set vp Christs crosse as a triumphant pillar but hee was ouer-wrought in his owne deuise 4. The words of Augustine triduo illo corporeae mortis apud inferos custodiae mancipari the Replyer translateth thus to be kept in hell three daies by his bodily death the Confuter thus to be kept in bondage in hell the three daies of his bodily death Who seeth not that the sentence hauing no distinction comming betweene will beare both these translations if corporeae mortis bee ioyned with triduo illo the latter if it be put to custodiae the former but it is an harsh speech that Christs soule should be said to bee kept in bondage three daies in hell for it was not there in bondage at all but in the graue his body might be said to be in bondage during that time because it was vnder the bands of death which Christ loosed as Saint Peter saith Act. 2. 24. And Dauid saith in the person of Christ The sorrowes or coards of the graue for the word â—heblee signifieth both tooke hold vpon me therefore the former reading yeildeth the safer sense See more hereof 5. imput iustificat 1. 5. The Replyer there citeth no testimonie out of Augustine but onely conformeth and applyeth his sentence with the qualifying of one word to his purpose This captious controller taketh greater liberty himselfe in the next page following for citing a place out of Augustine to make it serue his turne he inserteth these names Arrius Eunomius Apollinaris and Athanasius Epiphanius Fulgentius making Augustine to bring them in whereas Fulgentius was after Augustines time what reason had hee to finde fault with another for strayning a gnat wheras himselfe swalloweth a Camel 6. The addition of that clause was not necessary and therefore the Replyer for breuities sake omitted it hee vseth not with long and impertinent periods to weary his Reader as this palfrey-man posteth often out of the way till he hath lost both it and himselfe That which is alleadged out of Augustine sufficeth to shewe his iudgement that the soule cannot be said to bee quickened because it cannot die but what reason had he to translate quibus duabus de causis c. which are the two waies he that translateth causae waies sheweth
as Christs soule was not left But the soules of the faithfull come not into hell at all 3. Beside that which he rehearseth out of Origene is very corruptly translated he that called Christ from hell after the third day recalled vs also in due time and he that gaue to him that his flesh should not see 〈…〉 hath also giuen to vs whereas Origenes words are nos revocabit shall recall vs in due time nobis donaâ—is and shall all giue to vs what greater forgerie could be 〈◊〉 what shamelesse dealing is this 2. Againe whereas Origene is produced by the Replyer to shew his different iudgement from other of the fathers concerning Limbus patrum making Abrahams bosome to be where were Angelorum châ—râ— c. the company of Angels the kingdome of Christ he to confront this testimony of Origen alleadgeth another place in this maner the only begotten sonne of God descended into hell for the saluation of the world and thence brought backe againe the first man Adam for that which hee said to the thiefe to day thou shall be with me in Paradise you must vnderstaÌ„d to be spoken not to him only but to all the Saints for whom he descended to hell Here diuers faults are committed 1. The words inclosed in the parenthesis hee addeth of his owne 2. Protoplostum he translateth the first man which signifieth the first made man intellige which is vnderstand thou hee englisheth you must vnderstand 3. Beside this testimony maketh flatly against the Confuter who holdeth Christs soule to haue beene three daies in hell whereas Origen thinketh that not onely the thiefe but all the other Saints went into heauen the same day of his passion but they returned not without Christ Christs soule then could not be so long in hell in Origenes opinion 4. Further out of this very homil 15. in Genest it more fully appeareth that Origene differed in opinion from the rest concerning Limbus patrum for vpon those words of the Lord to Iakob revocabo te inde in finem c. I will bring thee backe againe in the ende he writeth thus velut si diceret c. As if he should say because thou hast fought a good fight kept the faith finished thy course I will call thee now out of the world vnto future happines vnto the perfection of life eternall vnto the crowne of righteousnes which the Lord shall render in the ende of the world to all that loue him The place whether Iakob was called out of the world was a place of happines the perfection of life eternall c. therefore not a prison dungeon place of darkenes or hell as Limbus patrum was of some of the fathers imagined to be 3. Origene is cited by this confused Confuter where he committeth diuers foule ouersights 1. he nameth the 18. homilie vpon Iosuah but in that homilie the sentence which he alleadgeth is not to be found nor yet in the homilie vpon the 18. chap. for he might mistake the number of the homilie for the chapter 2. Beside to mende the matter with in the margen he setteth the 28. homilie vpon Iosuah wheras there are but 26. in all vpon that booke 3. The place is altogether impertinent to his purpose for the question beeing of the meaning of those words of our Sauiour Ioh. 17. Father I will that where I am these also may be with me whether Christ speake of himselfe as the Messiah or in respect of his Godhead onely he bringeth in these words of Origene Blessed is he who sheweth himselfe such an one c. that of our Sauiour he may receiue the portion of the heauenly mansion in the world to come of which our Lord Iesus himselfe speaketh father I will c. In which wordes it is euident that Origene speaketh of Christ as the Sauiour and Messiah 4. And to shew his great skill in reading of this fathers workes he citeth the 12. homilie vpon Matthew 3. b. p. 35. and the 35. homilie vpon Matth. p. 57. whereas they are the tractates or commentaries vpon Matthew not homilies which were his sermons to the people or multitude whereof they haue their name 5. An other place of Origene he diuersly abuseth 1. by clipping of many words as where Origene alleadgeth the text to sacrifice vnto the Lord our God he saith to doe sacrifice vnto God Againe those words of Origene Pharaoh would not permit theÌ„ to come vnto the place of signes that is mysteries he omitteth altogether 2. He translateth corruptly for those wordes resuscitabit nos Deus c. God shall raise vs after two daies he englisheth God shall visit vs after two daies 3. He saith very boldly that these words of Origene the first day to vs is the passion of our Sauiour the second day is that wherein he descended to hell and the third day is the day of the resurrection he doth not appropriate them to Christ and his abode in hell because he applieth them to vs. A very senslesse and vnlearned answer for whereas the Prophet saith vnto vs a childe is horne he might as well inferre that he doth not appropriate it to Christs natiuitie because it is applied to vs. As though all Christs actions his birth passion resurrection and the rest were not for vs. 4. Whereas he holdeth Origenes opinion to be that Christs soule was three daies in hell and citeth him to that ende p. 169. the contrarie is shewed before loc 2. that Origene held that all the fathers together with the theife entred into heauen the same day of Christs passion whence it will follow that Christs soule also entred together with theirs And in this place it is euident that in his opinion the soule of Christ descended not till the second day 6. Whereas the Replyer citeth a place of Origene wherein comparing Christ to a victorious captaine that diuideth the principall spoiles among his souldiers of best desert he saith that he likewise vnto those which haue laboured most sibi similes decernit honores doth giue honours like to his owne such as he conferred vpon his disciples when he said Father I will that where I am they may be with me And proueth hereby that these honours like vnto Christs are not those which are due to his godhead which are not communicable vnto any but such as he receiued as Messiah This vaine and trifling Confuter first quarrelling because the Replyer abridged this sentence keeping the sense then denieth that he hath any such meaning but that these words make directly against the Replyer whereas Christ beeing compared to a victorious and triumphaÌ„t captaine diuiding spoiles must be vnderstood as the Messiah as he ascended into heauen and led captiuitie captiue which he did not as God onely but as the Messiah and captaine of the Church These honours were due vnto him in deede as God for who denieth that vpon which false supposall he groundeth all the force of his
for going into an vncleane place made answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the sunne doth enter likewise into such but is not defiled But I dare not say so I feare rather lest by raking long in a stinking puddle some euil sauour should remaine Hitherto I thought it needfull to shape a wrangler an answer that he might know himselfe and reforme his error not to that ende as Sallust said to Tullie Si quam volupatem maledie endo caepisti eam male audiendo amittas that if you haue taken any delight in speaking euill you may loose it againe in hearing euill for my care hath beene not in reproouing him to commit that my selfe which I note in him worthy of reproofe his owne tearmes I might returne and quicke and tart speech differeth from rayling but I wish vnto him the like sober mind that Gennadius noteth to haue beene in one Seuerus who beeing seduced by the Pelagians Agnoscens loquacitatis culpam silentium vsque ad mortem tenuit vt quod loquendo contraxerat tacendo penitus emendaret did acknowledge his talkatiue fault and held his peace till he died that what he had committed in speaking hee might amend in keeping silence But if he finding himselfe netled shall begin to stirre and beeing rubbed on the galled backe fling out his heeles againe I will rather choose by silence to set him vp as a tired hackney in his owne durtie stable then to play the iade in kicking at him I haue lost too much time already from other more profitable studies though I spend no more so yet if he minde still to brabble and contend about words I say with the Apostle If any man list to be contentious we haue no such custome nor the Churches of God He shall plaie his prizes alone for mee and mooue laughter vpon his stage of vanity for if the Replyer should set his foote to his and take vp the gauntles vpon euery rawe fencers challenge it might be said of them both as Demonactes Cynicus of two wrangling disputers Alter â—ulget hircum alter supponit cribrum the one milkes an he goat the other putteth vnder a siue The truth needeth no defence and as our blessed Sauiour best answered Pilate with silence so hee knoweth how to grace the truth in his members that loue the truth euen when they hold their peace and so I say with Ambr. Ambiat defendi qui metuit super arâ— let him seek defence which is afraid to be ouercom Melior est causa quae non defenditur probatur the cause is so much the better which is not defended and yet approoued And so to conclude if he be disposed yet to busie himselfe further I send him that sentence of Epiphanius for a posie This is naturally graft in such as are giuen to error vt contra eos pugnent qui ipsos redarguunt to fight against those which doe reprooue them FINIS Soli Deo honos gloria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let God be true and euery man a lier Rom. 3. 4. A TABLE OF THE PRINcipall places of the Aduersaries Apologie confuted and answered The first figure sheweth the page of the Apologie the rest the pages of the confutation The second Booke which is the first of the Apologie Pag. 2. p. 13. 28. p. 39. pref p. 4. 134. p. 83. p. 190. p. 3. pref p. 6. p. 28. 29 p. 40. pref p. 5. p. 12. p. 84. p. 27. p. 4. p. 99. p. 42. p. 132. p. 85. p. 86. p. 5. p. 28. p. 44. p. 44. p. 37. 51. p. 87. p. 44. p. 7. p. 14. p. 46. p. 91. p. 89. p. 97. p. 8. p. 15. 83. p. 48. p. 94. p. 90. p. 15. p. 10. p. 28. p. 49. p. 37. p. 91. p. 15. 79. p. 12. p. 28. 34. 121. p. 50. p. 19. p. 92. p. 15. 39. p. 13. p. 149. p. 51. p. 37. 79. p. 94. p. 85. p. 18. p. 84. p. 52. p. 19. p. 96. p. 120. p. 19. p. 16. 92. p. 53. p. 19. p. 97. p. 67. p. 20. p. 17. 73. 130. p. 56. p. 190. p. 102. p. 48. 91. 166 p. 21. p. 131. p. 57. p. 51. p. 103. p. 88. p. 23. p. 16. p. 58. p. 19. p. 107. p. 55. 76. 85. p. 24. p. 131. p. 59. p. 166. p. 108. p. 137. p. 25. p. 48. p. 60. p. 20. p. 110. p. 13. p. 27. p. 146. p. 67. p. 38. 79. 117. p. 113. p. 117. p. 28. p. 131. 165. p. 116. p. 51. p. 29. p. 13. 14. 16. p. 68. p. 16. 39. p. 118. p. 40. p. 33. p. 29. p. 70. p. 69. 182. p. 119. p. 39. 40. 51. p. 35. p. 37. 188. p. 72. p. 146. 117. 118. p. 36. p. 12. 122. 132 p. 76. p. 19. 119. p. 120. p. 117. 123. p. 37. pref p. 3. 83. p. 77. p. 119. p. 121. p. 99. 177. 99. 122. p. 82. p. 14. p. 122. p. 146. p. 123. p. 44. 182. p. 156. p. 101. p. 186. p. 182. p. 124. p. 51. p. 158. p. 190. p. 188. p. 83. 118. p. 125. p. 39. p. 159. p. 22. 56. p. 189. p. 101. 118. p. 127. p. 44. p. 160. p. 182. 132. 149. p. 128. p. 45. p. 161. p. 100. p. 190. p. 41. 132. 153 p. 130. p. 93. 117. p. 162. p. 70. p. 193. p. 79. p. 131. p. 95. p. 163. p. 100. 132. p. 194. p. 132. p. 136. p. 22. 69. 165. p. 164. p. 41. 169. p. 195. p. 42. 101. p. 139. p. 182. p. 165. p. 168. p. 196. p. 70. 153. p. 141. p. 91. 100. p. 166. p. 10. 149. p. 198. p. 119. 153. p. 143. pr. p. 6. 118. p. 167. p. 169. p. 199. p. 84. 123. 182. p. 170. p. 75. 76. p. 201. p. 57. 120. 132 p. 144. p. 100. 182. p. 175. p. 88. p. 202. p. 70. 190. p. 148. p. 93. p. 178. p. 55. 70. p. 203. p. 63. 84. p. 149. p. 85. p. 179. p. 167. p. 204. p. 65. 119. p. 151. p. 45. p. 180. p. 19. 96. p. 205. p. 68. 84. 119 p. 154. p. 40. p. 182. p. 116. p. 207. p. 57. 63. 65. p. 155. p. 45. 95. p. 183. p. 176. 67. 117. 119. The third Booke which beginneth where the Pages are not figured Pag. 2. p. 149. 167. p. 47. p. 22. p. 3. p. 37. 52. 191. p. 25. p. 93. 101. p. 49. p. 90. 94. 120. p. 4. p. 119. 191. p. 26. p. 45. 116. 182 p. 50. p. 94. p. 5. pref p. 7. 109. p. 28. p. 56. 116. p. 56. p. 123. p. 6. p. 84. 123. p. 30. p. 69. p. 57. p. 42. 68. 183. p. 7. p. 92. p. 31. p. 182. p. 59. p. 183. p. 8. p. 172. p. 33. p. 133. p. 60. p. 51. 73. p. 9. p. 101. 109. p. 35. p. 161. p. 61. p. 102. p. 10. p. 161. p. 37. p. 182. p. 62. p. 102. p. 14. p. 68. 95. p. 38. p. 84. 182. p. 63. p. 23. 183. p. 15. p. 93. p. 40. p. 101. p. 64. p. 165. 184. p. 16. p.